
Class. .xS^ilXii^ 
Book h / ^ 



History 

of the 

Christian Religion 

to the 
YEAR TWO HUNDRED, 



By CHARLES B. WAITE, A. M. 



Fifth Edition— Revised. 
Containing much additional matter in Appendix. 



CHICAGO: 

C. V. WAITE & CO. 

1900. 



] 



Librtiry of CoiH.?>^2««, 

NOV 23 1900 

SECOND COPY 

Oelivecod to 

ORDER DIVISION 

NOV 27 1900 






Copyright, 1900, 
By Cbaries B. Waite. 



PREFACE. 

This volume is the result of an investigation, ex- 
tending through several years, and instituted for the 
satisfaction of the author. 

Two years of the time were spent in the Library 
of Congress, which is peculiarly rich in the depart- 
ment of Biblical Literature. It contains the writ- 
ings of all the earlier fathers, in the original, and 
an immense collection of the works of later writers. 

The intent to publish was formed upon ascertain- 
ing facts and arriving at conclusions which ap- 
peared of great importance, and which had never 
before been fully made known. 

To the accomplished Librarian , who furnished 
the author with every facility for the prosecution of 
his work, and gave him much valuable informa- 
tion, he returns his sincere thanks ; also to the as- 
sistant librarians, for the promptness with which 
the treasures of the Library were from time to time 
placed at his disposal. 

It is believed that this will be found to be the 
most complete record of the events connected with 
the Christian religion during the first two centuries 
that has ever been presented to the public. 



iV PREFACE. 

The time has been divided into six periods, and 
the different writers and events are carefully ar- 
ranged in regular chronological order. In fixing 
the dates of the various writers, it was found that 
the subject was involved in much confusion. In 
each case, the different dates were carefully 
examined, and the one selected which appeared the 
most consistent, and supported by the most ap- 
proved authorities. 

A comprehensive view is given of the gospels of 
the first two centuries, with a brief sketch of those 
of a later date. The comparisons which have been 
instituted between the canonical and certain apocry- 
phal gospels, constitute a peculiar feature of this 
work, and one which is believed to be of great im- 
portance in arriving at correct conclusions. 

The Gospel of Marcion has been reproduced from 
the writings of the fathers, principally from the 
Greek of Epiphanius. This is something which, 
so far as the author is aware , has never before been 
attempted in this country. 

The references to authorities will be found useful 
to those who may desire to pursue further the inves- 
tigation of the questions discussed. 

The reader will find considerable repetition in the 
following pages. The importance of the subject, 
and the necessity of examining many of the ques- 
tions from different points of view, would seem to 
justify, if not absolutely to demand, a restatement, 
from time to time, of the same facts and proposi- 
tions in different chapters. 

In the preparation and publication of this work, 
the author has proceeded upon the assumption that 



PREFACE. V 

the ascertainment of the truth is all important, and 
that its promulgation cannot fail to result in the 
permanent benefit of the human race. 

The author is under special obligations to the 
Hon. William Birney, of Washington, formerly 
Professor in the University of France, who took a 
deep interest in the prosecution of the work, and de- 
voted many hours to its examination and criticism . 

The final result of the undertaking is submitted 
to the public, in the hope that it may add some- 
thing to the pages of reliable history. 



FROM PREFACE TO THIRD EDITION. 

The History of the Christian Religion has met 
with a reception from the public, and especially 
from that great exponent of popular thought, the 
secular press, far more favorable than the author 
had expected. With but very few exceptions, the 
reviews have been fair and liberal in spirit, while 
many of them have been in the highest degree com- 
mendatory. 

In this edition the author has availed himself of 
sundry criticisms, as well as of the kind suggestions 
of friends, in making some corrections, which, it is 
believed, will materially add to the value of the 
work. 

The changes do not in any way affect the main 
propositions which peculiarly characterize the book, 
and which have given it such a hold upon the pub- 
lic mind. These remain unimpeached, and almost 
unassailed. 

A writer of reputation in theological circles lately 
delivered a lecture upon the date of the canonical 
gospels, in which he asserted that there was no 
record of their introduction, and no evidence that 
they displaced older gospels . The fact is , there were 
various instances of the displacement of older gos- 
pels, and the substitution of the canonical in their 



Viii PREFACE TO THIRD EDITION. 

Stead. Even as late as the fifth century Theodoret 
found it necessary to suppress the Gospel of Ta- 
tian, and substitute in its place the four Gospels. 

"I found myself," says Theodoret (A. D. 430), "upwards of two 
hundred such books held in honor among your churches, and collect- 
ing them all together, I had them put aside, and instead introduced 
the Gospels of the Four Evangelists."— [Hseret., Fab. 1. 20. See His- 
tory, ch. 22. 

Such points as appear worthy of attention in the 
various criticisms which have thus far appeared 
will be here briefly noticed : 

Chrishna and Christ. — It is claimed to have 
been settled that the legends concerning Ghrishna 
have originated since the Christian era. 

The author has yet to meet with a writer who has 
produced any tangible evidence to sustain the posi- 
tion. The argument is based upon the facilities of 
intercommunication between Palestine and India, 
which would render interpolations possible, and 
upon the fact that the legends of Chrishna are not 
in some of the older sacred books of the Hindus. 

The first branch of the argument neutralizes it- 
self ; since the same facilities which would enable 
the Hindus to interpolate from the Christian gos- 
pels, would furnish the Christian missionaries 
equal opportunities to enrich their own gospels 
from the Hindu writings. As to the omission of 
the legends from the Vedas, that is no more strange 
than the fact that the Christian Bible has an Old 
and a New Testament. If the Chrishna stories are 
later than the Vedas , that does not prove that they 
are also later than Christ. 

That they were anterior to the Christian era, is 
maintained by Christian Lassen, an eminent Ger- 



PKEFACE TO THIRD EDITION. ix 

man scholar and Professor of Ancient Indian Lan- 
guage and Literature in the Royal University at 
Bonn. In the second volume of his Indian An- 
tiquities , ' ' Indische Alterthumskunde , ' ^ pp . 1124 to 
1128, he discusses the question fully, and comes to 
the following conclusion : 

"I can discover no valid ground for the conjecture that Christian 
legends had then already [during the first three centuries of the 
Christian era] been transferred to Krishna." 

"Kann ich keinen trif tigen Grund f uer de Yermuthung entdecken, 
dass christliche Legenden damals schon auf Krishna uebertragen 
worden seien."— [Alterthumskunde, vol 2, p. 1128 2d ed.; p. 1109 of 1st 
edition. 

Whether any such transfer was made at a later 
period, he does not discuss. But if the integrity of 
the Chrishna legends at any time after Christ be 
once established, the presumption of their contin- 
uance in the same form becomes exceedingly strong, 
and, in the absence of evidence of change, conclu- 
sive. 

That Chrishna lived long before Christ is incon- 
trovertible. Col. Wilford supposes him to have 
flourished about 1300 B. C. ; while according to Col. 
Tod, he was born B.C. 1156. Sir Wm. Jones says 
the story of his birth is long anterior to the birth of 
Christ, and thinks it was probably at the time of 
Homer. Lassen places him in the period preceding 
the Pandava. — [Alterthumskunde, vol. 1, pp. 765- 
770. 

That the history of Chrishna antedated Christian- 
ity was the opinion of Mr. H. T. Colebrook, Major 
Moor, and many others. That Chrishna himself 
was before Christ is conceded in the Religious Cy- 
clopedia of McClintock and Strong, 



X PREFACE TO THIRD EDITION. 

Here, then, we have the older religion and the 
older god. This, in the absence of any evidence on 
either side, ought to settle the question. To assume 
without evidence that the older religion has been 
interpolated from the later, and that the legends of 
the older hero have been ^made to conform to the 
history of a later character, is worse than illogical 
— it is absurd. As well might one take a painting 
of one of the old masters, and claim that it has been 
retouched to make it resemble one known to have 
had a later origin. 

The Divinity of Christ, and his Miraculous 
Conception. — Professor Elliott, of the Presbyteri- 
an Theological Seminary, quotes at some length 
from the History to show that according to the au- 
thor certain doctrines were not taught in the first 
century ; and assuming that the divinity of Christ 
was one of them, he makes quotations from Paul's 
writings apparently in favor of that doctrine. The 
author nowhere asserts that the divinity of Christ 
was not taught in the first century. On the contra- 
ry, he shows (chap. 33), that Pliny spoke of the 
Christians as singing hymns '^to Christ as to God,'' 
and (on the preceding page) distinctly admits that 
such a doctrine was countenanced by Paul himself. 

The author does maintain that there is no evi- 
dence of the doctrine of the miraculous conception 
in the first century, and the mistake of Professor 
Elliott arose from thinking this doctrine was neces- 
sarily involved in the other. 

Marcion held that Christ in his conception and 
birth was entirely human, but that when he was 
baptized, preparatory to entering upon his minis- 



PREFACE TO THIRD EDITION. xi 

try, the Holy Ghost descended upon him, and from 
that time he became divine. This doctrine he 
claimed to have received from Paul. 

If the Epistles of Paul are studied in the light of 
this~'ffieofy71¥wiirbe seen that all of the expres- 
sions implying the divinity of Christ find a full ex- 
planation ; while , so far from believing in the mi- 
raculous conception, he says that Christ was of the 
seed of David, according to the flesh. " ^" "'^ 

When THE Four Gospels were Written. — The 
editor of the San Francisco Chronicle, in a learned 
and very favorable review of the History, says that 
to many, the views of the author in differing from 
eminent German scholars as to the date of the four 
gospels, will seem, at the outset, to savor of pre- 
sumption. 

Of this he is fully aware. He can only say that 
he has given his own convictions, after a careful 
and thorough examination. In so doing, he feels 
that he is more at liberty to differ from the German 
scholars alluded to, from the fact that they nearly 
all differ from each other. It is believed that in 
this work the solution of the question is made eas- 
ier by the application of a principle to which suf- 
ficient attention has not heretofore been given ; a 
principle designated as the law of accretion. This, 
properly applied, indicates for the four gospels a 
date late in the second century. The historical evi- 
dence points the same way. 

Having arrived at his conclusions by evidence, 
both internal and external, the author feels justified 
in maintaining them, even against some eminent 
names. He is not, however, unsupported by high 



xii PREFACE TO THIRD EDITION. 

German authority. Eicliliorn and several others 
came to the conclusion that the four gospels did not 
come into use until near the close of the second cen- 
tury. 

Credibility of the Gospels — Argument of 
Greenleaf. — The argument of Prof. Greenleaf has 
been reproduced by several of our critics. He un- 
dertook to apply to Matthew, Mark, Luke and John, 
as witnesses, certain presumptions and rules of evi- 
dence . 

The first questions put to a witness are as to his 
name and place of residence, and his means of 
knowledge of the facts concerning which he is ex- 
pected to testify. But what are the names and 
where were the residences of the men who wrote or 
compiled the four gospels? When did Matthew, 
Mark, Luke or John ever claim to have written a 
gospel? So far from claiming any such thing, if 
any one of them could be placed upon the witness 
stand to-day, and questioned , he would undoubtedly 
testify at once that he knew nothing about any gos- 
pel bearing his name, and never heard of it. There 
is, then, nobody in the witness box to whom these 
legal presumptions and rules of evidence can be ap- 
plied . 

As to the presumption of validity arising from 
the gospels being ancient, and being in the posses- 
sion of the church, the law wisely provides for a 
record of title papers where the custodian is an in- 
terested party. Here there is no record, and the 
slight presumption arising from possession has been 
overthrown . 

There have been many other criticisms, but these 



PREFACE TO THIRD EDITION. Xill 

are the most important. We must not pass, how- 
ever, an allusion by one critic to the discrepancy 
between Josephus and the gospel historians, in ref- 
erence to the person whose wife had been taken by 
Herod. He says a glance at Smith's Bible Diction- 
ary will explain the apparent diversity. Certainly ; 
and how is it explained? Simply by adding to 
Philip another name, to make the name of this 
prince accord with the gospel narrative. This 
mode of making history conform to theology, 
is at least to be admired for its simplicity, and is 
not infrequent in our religious and semi-religious 
cyclopedias. 

In conclusion, we again call attention to the fact 
that none of the main propositions of this work 
have been in the slightest degree impeached ; much 
less, overthrown. 

Nearly every one of these propositions is of a 
negative character. A single positive fact upon the 
other side would be sufficient for disproof. For in- 
stance, it is stated that no reference is made to the 
miracles of Christ by any writer. Christian, heathen 
or Jewish , until nearly a hundred years after they 
are said to have been performed. A single well 
attested passage from any writer would disprove 
the assertion. Why is no such passage produced? 
Simply because it cannot be found. 

Until these propositions are overthrown, this 
work will remain, as it has thus far proved to be, 
an obstacle in the path of superstition, and an aid 
to the free searcher after truth. C. B. W. 



PREFACE TO FIFTH EDITION. 



It is now nearly twelve years since the fourth 
edition of this work was exhausted . So many in- 
quiries have been made for it during that time, 
that a fifth edition has become an imperative neces- 
sity. This would have been issued long since but 
for the unfortunate loss of the plates, which neces- 
itated an entire republication. 

The author has availed himself of this opportu- 
nity to make a careful and thorough revision of 
the entire work. 

Though the History of the Christian Religion 
has been before the public for a number of years, 
and has been extensively and sometimes adversely 
criticised, it can be safely asserted that no single 
statement of fact contained in it has been success- 
fully controverted. This is the more remarkable, 
since the book is a magazine of facts from begin- 
ning to end. In such a multitude of statements, 



XVI PEEFACE TO FIFTH EDITION. 

it would not have been strange if some error had 
been found. That there has not been, is the 
strongest possible evidence of the correctness and 
reliability of the entire work. Having passed 
through such an ordeal, the fifth edition will un- 
dergo no changes of consequence in the text. As 
a history, it will stand as it was written. 

The value of the work will, however, be enhanced 
by the addition of an Appendix, in which will be 
discussed the following topics : 

Was Jesus an Essene? 

The Zealots ; 

The Inquisition ; 
all of them subjects of absorbing interest. 

Other notes, also, have been added to those in 
the original appendix. 

A new Index has been prepared, completely al- 
phabetical, and some other changes and additions 
have been made, all adding to the value of the 
work, which has now about a hundred pages more 
than the earlier editions. 

During the last twenty years great changes have 
been going on in the theological world, especially 
in the view taken of the origin and history of the 
gospels. The theory of the apostolic origin of 
these books — that they were written by eye-wit- 
nesses of the events therein related — is no longer 
insisted upon. On the contrary, it is now conceded 



PREFACE TO FIFTH EDITION. XVII 

that the gospels had their origin in tradition, partly- 
oral, partly written. Evidence of this change of 
front is given in an article in the Appendix, 
entitled ^^Date of the Gospels, '* wherein quotations 
are made from late authors upon the subject. 

The articles on the Essenes and the Zealots will 
be found to contain important matter not hitherto 
sufficiently understood. 

The subject of the Inquisition has been treated 
in a new light, and its philosophical connection 
with the Christian religion has been shown. In- 
stead of being, as has been maintained, an excres- 
cence which originated some six or seven hundred 
years ago, it has been traced back to Jerome and 
Augustine, and its roots have been found in the 
teachings of Paul the apostle, with some sanction 
in the reported sayings of Jesus himself. 

It is believed that in the present form, with the 
improvements and additions mentioned, this work 
will more than justify the many encomiums that 
have been passed upon it throughout this country 
and in Europe. 

Chicago, October, 1900. 



TABLE OF CONTENTS. 



FiEST Period. — Apostolic Age. A. D. 30 to A. D. 80. 



CHAPTER I. 

PAGE. 

The Lost Gospels of the First Century 1 

CHAPTER II. 
John the Baptist— Jesus Christ— Paul— Peter and the other 

Apostles— The Epistles of the New Testament 16 



Second Pekiod.— Apostolic Fathees. A. D. 80 to 120. 



CHAPTER III. 
Clement of Rome— Ignatius— Polycarp o... 40 

CHAPTER IV. 
Lost Gospels of the Second Century— Gospel of the Hebrews 62 

CHAPTER V. 
Lost Gospels of the Second Century— Continued. Gospel of 

the Egyptians 78 

CHAPTER VL 
Lost Gospels of the Second Century— Concluded 88 

CHAPTER Vn. 
The Age of Miracles.— Apollonius of Tyana.., 101 



XX. CONTENTS. 

CHAPTER VIII. 

PAGE. 
Age of Miracles— Continued. Simon Magus, 117 

CHAPTER IX. 
Other Miracles and Miracle- Workers— Jewish Superstitions- 
Miracles of the Fathers— Miracles of the New Testament... 128 

Third Period. 
The Three Apocryphal Gospels.— A. D. 120 to 130. 

CHAPTER X. 

The Three Apocryphal Gospels —The Protevangelion 144 

CHAPTER XI. 
The Protevangelion and the Gospels of Luke and Matthew 150 

CHAPTER Xll. 
Gospel of the Infancy 167 

CHAPTER XIII. 
The Gospel of the Infancy Compared With Luke and Matthew 175 

CHAPTER XIV. 
Origin and History of the Gospels of the Infancy 188 

CHAPTER XV. 
The Acts of Pilate 202 

CHAPTER XVL 
Acts of Pilate and the Canonical Gospels Compared 211 

CHAPTER XVIL 

Other Extant Gospels 242 

CHAPTER XVIIL 
Writers of the Third Period 251 



Fourth Period. 
Forty Years op Christian Writers.— A. D. 130 to 170. 



CHAPTER XIX. 
Writers from A. D. 130 to A. D. 150 



CONTENTS. " XXI 

CHAPTER XX. 

PAGE 

Marcion— A. D. 145 272 

CHAPTER XXI. 
Justin Martyr— A. D. 150 to 160 304 

CHAPTER XXII. 

Writers from A. D. 150 to 170— Continued 319 

CHAPTER XXIIT. 
Value of the Testimony of Eusebius 327 

CHAPTER XXIV. 
Review of Third and Fourth Periods— A. D. 120 to 170 538 

Fifth Peeiod. 
The Four Canonical Gospels. — A. D. 170 to 185. 

CHAPTER XXV. 
The Four Canonical Gospels 340 

CHAPTER XXVI. 
The Four Gospels as a Group - 353 

CHAPTER XX VII. 
History of Jesus as given in the Gospels 361 

CHAPTER XXVIII. 
Gospel According to Luke 379 

CHAPTER XXIX. 

Gospel According to Mark : 388 

CHAPTER XXX. 
Gospel According to John 394 

CHAPTER XXXI. 
Gospel According to Matthev/ 402 

CHAPTER XXXII. 
Acts of the Apostles..... 415 

CHAPTER XXXIII. 

Origin and History of Christian Doctrines— The Miraculous 
Conception— Miracles of Christ— His Material Resurrec- 
tion—His Divinity — The Trinity — Atonement — Original 
Sin, etc ., 420 



XXII CONTENTS. 

CHAPTER XXXIV. 

PAGE 

Writers of the Fifth Period 440 

CHAPTER XXXV. 

Review of Fifth Period— Destruction of the Literature of the 
Gospels— List of Gospel Writings of that Age Lost or 
Destroyed 44* 



Sixth Period. 
Close op the Second Century — A. D. 185 to A. D. 200. 



CHAPTER XXXVI. 

Writers of the Sixth Period 462 

CHAPTER XXXVII. 

Irenaeus— Clement of Alexandria and Tertullian 470 

CHAPTER XXXVIIL 

Formation of the Roman Catholic Hierarchy 474 

CHAPTER XXXIX. 
Review of Sixth Period— Testimony of Heathen Writers— Gen- 
eral Review — Conclusion 483 



LIST OF CHRISTIAN WRITERS 

AND WRITINGS, OF THE FIRST TWO CENTURIES. 



Chronologically Arranged. 



A.D 



Oracles of Christ, by Matthew, 


§0 


Gospel of Paul, 


(( 


Gospel or Recollections of Peter, 


« 


Paul's Epistles. (See Note.) 




1. 2d Epistle to the Thessalonians, 


62 


2. 1st 


53 


3. 1st " « Corinthians, 


57 


4. 2d " " " 


u 


5. Epistle to the Galatians, 


58 


6. " " Romans, 


« 


7. « to Philemon, 


62 


8. " to the Colossians, 


.« 


9. " « Philippians, 


63 


10. " " Ephesians, 


M 


The General Epistle of Peter, (1st Peter), 


80 


" James, 


«( 


Jude, 


« 


First Epistle of Clement of Rome, to the Corinthians, 


97 


Epistle of Ignatius to the Romans, 


115 


" " " Ephesians, 


<i 


•• " to Polycarp, 


(( 


Gospel according to the Egyptians, 


(C 


Epistle of Polycarp to the Philippians, 


116 


Proverbs of Xystas, 


119 


Menander, Prodicus, 


120 



XXIV LIST OP WRITERS. 

A. D. 

Preaching of Peter, Doctrine of Peter, 125 

Testaments of the Twelve Patriarchs, " 

Sibylline Oracles, later form, Preaching of Paul, " 

Some Syriac Documents, " 

Gospel according to the Hebrews, " 

Gospel of Perfection, Gospel of Philip, " 

Gospel of Matthias, Gospel of Judas Iscariot, " 

Gospel or Harmony of Basilides, Book of the Helkesaites, " 

Midwife of our Savior, Gospel of Thaddssus, " 
And many other gospels now lost, written about this time. 

Aces of Peter, Acts of Paul, " 
Acts of Peter and Andrew, Acts of John, Acts of St. Mary, « 
And more than 30 other books of Acts, some of them extant. 
Apocalypse of Peter, Apocalypse of Paul, of Bartholomew, " 
And many other books of Revelation, written about that time. 

Saturninus, Basilides, Papias, " 

The Protevangelion, or Book of James, " 

Aristides, Quadratus, 126 

Gospel of the Infancy, attributed to Thomas, 130 

Acts of Pilate, or Gospel of Nicodemus, " 

Epistle of Barnabas, Epistle to Titus, attributed to Paul, " 

First and Second Epistles to Timothy, attributed to Paul, " 

General Epistle of John, (1st John), « 

Second and Third Epistles of John, " 

Agrippa Castor, Aristion, John the Presbyter, « 

Revelation or Apocalypse of John, " 

Carpocrates, 135 
Epistles to the Magnesians, Trallians, Smyrnaeans and Philadel- 

phians, attributed to Ignatius, 140 

Epiphanes, Cerdon, Epistle to Diognetus, " 

Epistle to the Laodiceans, attributed to Paul, " 

Hermas, Author of The Shepherd, 145 

Cerinthus and his Gospel, " 

Marcion and his New Testament, " 

Isidorus, Valentinus, and The Gospel of Truth, 150 

Justin Martyr, The Clementines, ** 



LIST OF WRITEES. XXV 

A. D. 

Apelles and his Gospel, Peregrinus, Marcellina, 160 

Epistle to the Hebrews, attributed to Paul, " 

Soter, 164 

Tatian and his Harmony or Gospel, ( ?) 170 

Philip, Montanus, Second Epistle of Peter, " 

Gospel according to Luke, '* 

Aristo of Pella, Dionysius of Corinth, Miltiades, 175 

Maximus, Pinytus, Dialogue between Jason and Papiscus, " 

Gospel according to Mark, « 

Modestas, Musanus, 176 

Florinus, Blastus, Epistle of Churches of Vienne and Lyons, 177 

Melito of Sardis, Athenagoras, Claudius Apollinaris, " 

Gospel according to John, 178 

Theophilus of Antioch, Bardesanes, Hermogenes, 180 

Bacchylus of Corinth, Pantaenus, « 

Gospel according to Matthew, « 

Acts of the Apostles, " 

Apollinaris, Bishop of Hierapolis, " 

Marcia, 183 

Hegesippus, 186 

Asterius Urbanus, 188 

Irenseus, Cassianus, Ptolemseus, Heracleon, Victor, 190 

Serapion, Bishop of Antioch, Maximilla, Muratorian Fragment, " 

Theodotus, of Byzantium, 192 

Rhodon, Narcissus, Bishop of Jerusalem, 195 

Palmas, Polycrates, Bishop of Ephesus, 196 

Clement of Alexandria, TertuUian, Noetus, Hermas, 3d, 200 

Praxeas, Symmachus, Maximus, Bishop of Jerusalem, " 

Seleucas, Artemon, Pistis Sophise, " 

Julius Africanus, 2d Epistle of Clement of Rome, " 

[Note. The Epistles of Paul.— We have taken as genuine the ten epistles 
which constituted the Apostolicon of Marcion, The same course has been adopted by 
Dr. Davidson, except that he rejects, upon what appear insufficient grounds, the 
Epistle to the Ephesians.] 



ROMAN EMPERORS 



OF THE FIRST TWO CENTURIES. 



Augustus, 

Tiberius, 

Caligula, 

Claudius, 

Nero, 

Galea, 

Otho, 

VlTELLIUS, 

Vespasian, 

Titus, 

domitian, 

Nerva, 

Trajan, 

Hadrian, 

Antoninus Pius, 

Marcus Aurelius, 

commodus, 

Pertinax, 

Julian, 

Septimius Severus, 



B. C. A. D. 

31 to 14 

A.D. 

14 to 37 

37 to 41 

41 to 54 

54 to 68 

68 to 69 
January to April, 69 

April to December, 69" 

69 to 79 
79 to 81 
81 to 96= 
96 to 98 
98 to 117 

117 to 13& 

138 to 161 

161 to 180 

180 to 192 

January to March, 193 

March to June, 193 

193 to 211 



FiEST Period A. D. 30 to A. D. 80 



THE APOSTOLIC AGE. 



CHAPTER I. 
lost gospels of the first century. 

The Gospel of Paul — Gospel or Kecolleotions op Peter 
— References and Citations by the Fathers of the 
Church — Views of Modern Writers — Oracles or Say- 
ings OF Christ, attributed to Matthew — These the 
Germs of the Synoptic Gospels, Luke, Mark and Mat- 
thew. 

This is an attempt to write a history of the Chris- ' 
tian religion during the first two centuries. Not a*-^ 
history of Christianity, which would require us to 
follow the principles of that religion, in their dis- 
semination through various countries , and in their 
influence upon other institutions . Nor yet a his- 
tory of the church ; which would make it necessary 
to examine questions of ecclesiastical polity, to 
trace the rise and progress of different forms of 
church government, and to notice the manners and 
customs of the early Cristians, and their treatment 
by the civil magistrates. 

These are touched upon only in their bearing up- 
on the main object of the inquiry ; which is, an ex- 
amination into the principal doctrines distinctive of 



2 HISTORY OF THE CHRISTIAN RELIGION. 

the Christian religion, so far as they were known 
and taught in the first two centuries ; also the prin- 
cipal traditions and books by which those doctrines 
were disseminated. 

The difficulty of the undertaking is great. The ^ 
gospels of the first century are unfortunately lost. *^ 
There are left, of that century, only the epistles "^ 
of Paul, the one epistle of Clement of Rome, some ^^ 
slight notices by Jewish and heathen writers, and 
the few legends and traditions preserved in the 
writings of the fathers, and in the extant second 
century gospels. And when we enter upon the next "^ 
century, though there is more remaining than of "' 
the first, still, the great body of the Christian lit-' 
erature of that age also, has been lost or destroyed . "^ 

Availing himself of what remains, the author 
will, though conscious of the magnitude of the task, 
enter upon it at least with fidelity to the truth , as 
he understands it. 

The time will be divided into six periods, to be 
designated as follows : 

FiEST Period . . .Apostolic Age A.D. 30 to A.D. 80. 

Second Period... Apostolic Fathers.. " 80" ** 120. 

Third Period The Three Apocryphal 

Gospels " 120 " " 130. 

Fourth Period . . Forty Years of Christian 

Writers " 130 " " 170. 

Fifth Period The four Canonical Gos- 
pels " 170 " " 185. 

Sixth Period Close of the Second Cen- 
tury " 185 " " 200. 



FIRST PERIOD. 



Lost Gospels of the Fiest Centuey. 

When Cliristianity had become partially estab- 
lished by the teaching of Christ and the preaching 
of his apostles and disciples, there arose among the 
Christians of the various churches a necessity, and 
hence a demand , for some written testimonies or 
records of the life and doctrines of their great mas- 
ter. But this need was not so apparent or pressing 
in the first century, and especially during the life- 
time of those who had been with Jesus, and had 
been his followers and companions. 

Of the num.erous gospels which were in circula- 
tion in the second century, not more than three 
can with any certainty, or with any high degree of 
probability, be traced back to the times of the 
apostles. These are the Gospel of Paul, the Gospel 
or Recollections of Peter, and the Oracles or Say- 
ings of Christ, attributed to Matthew. 

the gospel of PAUL. 

Ewald, one of the best of the German critics, 
concludes that there was a Gospel of Paul ; thinks it 
was in the Greek language, and that it may have 
been written by the evangelist Philip.^ 

It maybe inferred that it afterward became incor- 
porated into the Gospel of Marcion (A. D. 145), 
since Marcion v/as a follower of Paul, and for his 
own gospel claim.ed the sanction of that apostle.^ 

Marcion was a native of Sinope, a town of Asia 

(i.) Jahrbuecher, 1848, 1849. 

(2.) See Fabricius, Codex Apocryphus, Hamb. 1703, vol. i, p. 372. Also History of 
the Canon, by Westcott, 3d ed. Lond. 1870, p. 282. 



4 FIKST PERIOD A. D. 30 TO A. D. 80. 

Minor, on the south shore of the Black Sea. It is 
supposed that the church at Sinope was furnished 
by Paul, at the time of its formation, with a collec- 
tion such as he supplied to the other Asiatic 
churches ; containing records of the life and teach- 
ings of Christ. 

It was the opinion of Jerome, and of several other 
writers, that when Paul spoke of his gospel, (Rom. 
2. 16; 16, 25; 2d Thess. 2. 14,) he referred to a 
written gospel then in circulation. 

Paul may have had such a gospel in mind ; but his 
language is not sufficiently explicit to justify us in 
concluding, with any certainty, that he meant any 
thing more than that gospel of which he was the 
great expounder. 

There is, however, a more distinct trace of the 
Gospel of Paul in his First Epistle to the Corinthi- 
ans, ch. 11, vv. 23 to 25. By comparing this pas- 
sage with Luke 22. 19, 20, it will be seen that the 
language is almost identical ; while the parallel 
passages, Matt. 26. 2^ to 28, and Mark 14. 22 to 24, 
'have no such complete similarity, though the idea 
is the same. The Gospel of Luke, whether directly,*^ 
or through Marcion's, was founded partly upon the • 
Gospel of Paul. That Paul had something to do 
with a written gospel, which now appears, in whole 
or in part, in the compilation of Luke, is generally ^' 
acknowledged ; and this passage in First Corinthi- 
ans, taken in connection with the corresponding 
passage in Luke, is strong evidence that in Corin- 
thians Paul refers to a written gospel, which he had 
''delivered'' to the church at Corinth, and a portion 
of which written gospel appears in Luke 22. 19, 20. 



LOST GOSPELS OF THE FIKST CENTURY. D 

Paul may have referred, also, to the same gospel in 
Galatians 2.2. 

This supposition receives countenance from a 
passage in TertuUian. In his work against Marcion 
(A. D. 200-210), after saying that Marcion did not 
ascribe his gospel to any author, and arguing 
thence that it was not authentic, he proceeds as fol- 
lows : 

" Had Marcion even published his gospel in the name of Paul him- 
self, the single authority of the document, destitute of all support 
from preceding authorities, would not be a sufficient basis for our 
faith. There would still be wanting that gospel which Paul found in 
existence, to which he yielded his belief, and with which he so ear- 
nestly wished his own to agree, that he actually on that account went 
up to Jerusalem, to know and consult the apostles 'lest he should run 
or had been running in vain;' in other words, that the faith which he 
had learned and the gospel which he was preaching, might be in ac- 
cordance with theirs. Then, at last, having conferred with the au- 
thors, and having agreed with them touching the rule of faith, they 
joined their hands in fellowship, and divided their labors thenceforth 
in the office of preaching the gospel, so that they were to go to the 
Jews, and Paul to the Jews and Gentiles. Inasmuch, therefore, as 
the enlightener of Luke himself desired the authority of his prede- 
cessors, for both his own faith and preaching, how much more may 1 
not require from Luke's Gospel, that which was necessary for the 
gospel of his master,"— [TertuUian adv. Marcion, bk. 4, eh. 2, Ante-Ni- 
cene Christian Library, vol. 7, p. 180. 

From this passage of Tertullian it is manifest, 
first, that there was a Gospel of Paul, and the infer- 
ence is very strong that it was in writing ; since 
Paul is represented as going to Jerusalem to com- 
pare his gospel with another, and while there, con- 
ferring with the '^authors'' of the other gospel ; sec- 
ondly, that it was Necessary, for the purpose of ver- 
ification, that these two gospels should be com- 
pared ; and thirdly, that all this was anterior to the 
Gospel according to Luke. It might be inferred, 
from the closing portion of the paragraph , that Ter- 



6 FIRST PERIOD A. D. 30 TO A. D. 80. 

tullian thought the Gospel of Luke itself stood in 
need of some verification. 

It does not follow, however, that the gospel with 
which Paul was so anxious to compare his own, was 
written before his . The word ' ' primitive ^ ' inserted 
by the Ante-Nicene translator, in brackets, before 
the word ' 'authors,'' we have therefore discard- 
ed as unnecessary to the sense, and unauthor- 
ized. 

The language of Tertullian is, "Denique, ut cum auctoribus contu- 
lit, et convenit de regula fidei, dexteras miscuere," etc.— [Tertull. Op? 
torn. 1, p. 251. 

The opinion of Ewald is, that the Greek Gospel 
of Paul was the first ever written . There was prob- 
ably no great length of time intervening between 
the origin of that and of the other two gospels of 
the first century. 

The testimony of Irenseus (A. D. 190) concerning 
this gospel is, that it was written by Luke. 

''Luke, also, the companion of Paul, recorded 
in a book the gospel preached by him . "* 

Notwithstanding the positive language here used, 
the statement is to be taken with some allowance. 
Irenseus was fully committed to the four gospels, 
and was engaged in endeavoring to give them au- 
thority. He maybe said, in fact, to have intro- 
duced them to the notice of the literary world ; since 
he is the first author who mentions more than one 
of them. He speaks frequently of these gospels, 
and argues that they should be four in number, 
neither more nor less , because there are four uni- 
versal winds, and four quarters of the world. 

(i.) Irenaeus v, Ilaer. bk. 3, ch. i, Ante-Nic. vol. 5, p. 259. 



LOST GOSPELS OF THE FIRST CENTURY. 7 

Davidson calls liim '^credulous and blunder- 
ing."' 

Those who are so quick to receive the statement 
of Irenaeus that the Gospel of Paul was written by 
Luke, a statement manifestly made to give apos- 
tolic sanction to the Gospel of Luke, are not pre- 
pared to accept so readily his assertion that the 
ministry of Jesus lasted twenty years, and that he 
was fifty years old at his crucifixion.^ 

THE GOSPEL OR RECOLLECTIONS OF PETER. 

This was a book more generally known than the 
Gospel of Paul, and of the existence of which there 
can be no doubt. In the year 190, a large number 
of these Gospels of Peter were found in use by the 
church of Rhossus, in Cilicia ; and so much were 
the Christians of that church attached to them 
that it became necessary for Serapion, one of the 
bishops, to suppress them, and to substitute the 
canonical gospels in their stead. ^ 

Another case of the suppression of older gospels 
in use in the churches, to make way for those 
which had been selected, will be noticed hereafter. 
(See Tatian.) 

Eusebius (A. D. 325) speaking of the Gospel ac- 
cording to Peter, with other books, says : 

"Neither among the ancient nor the ecclesiastical writers of our 
day, has there been one that has appealed to the testimony taken 
from them." Again, in book 3, chapter 25, he speaks of the Gospel of 

(i.) Canon, p. 121. 

(2.) Iren. v, Haer. 2. 22, Ante-Nic. vol. 5, p, 196. 

(3.) Dr. Lardner's Works, vol. 4, p. 636; Theodoret, Fab. Haer, 2, 2; Euseb. Ecc. Hist. 
6. 12; Lost and Hostile Gospels by S. Baring-Gould, p 245. Theodoret there says, the 
Nazarenes held that Christ was a just man, and they used the Gospel of Peter. He 
speaks as of his own day, A. D. 430. 



8 FIRST PERIOD A. D. 30 TO A. D. 80. 

Peter as among those that were "adduced by the heretics, under the 
name of the apostles," and "of which no one of those writers in the 
ecclesiastical succession, has condescended to make any mention in 
his works;" and says, "they are to be ranked not only among the spu- 
rious writings, but are to be rejected as altogether absurd and impi- 
ous."— [Eccles. Hist, bk 3, ch. 3. 

Eusebius had a peculiar faculty for diverging 
from the truth. Let us see how far from it he has 
gone in these assertions : 

1. Justin Martyr, in the Dialogue, written about 
A. D. 160, says: 

"The mention of the fact, that Christ changed the name of Peter, 
one of the apostles, and that the event had been recorded in his [Pe- 
ter's] Memoirs, together with his having changed the name of two 
other brethren, who were sons of Zebedee, to Boanerges, tended to 
signify that he was the same through whom the surname Israel was 
given to Jacob, and Joshua to Hosea."— [Dialogue with Trypho, ch. 106. 

The translation, as given in the Ante-Nicene 
Christian Library, vol. 2, p. 233, is as follows : 

"And when it is said that he changed the name of one of the apos- 
tles to Peter, and when it is written in the memoirs of Him that this 
so happened, as well as that he changed the name of other two 
brothers," etc. 

The word ^'Him,'' commencing with a capital 
letter, of course refers to Christ ; thus making it 
read, the memoirs of Christ, and ignoring Peter 
as the author. The Greek is, 

"Kai to eipein metonomakenai auton Petron hena tone Apostol- 
one, kai gegrapTithai en tois apomneemoneumasin autou,'* etc. 

Such a construction , besides referring the pro- 
noun autou (of him), at the close of the sentence, 
to the more distant antecedent, contrary to the rule 
in such cases, attributes to Justin language which 
he is not in the habit of using. Elsewhere, when 
speaking of the gospels which he cites so frequently, 
he calls them, not Memoirs of Christ, but ' 'Memoirs 



LOST GOSPELS OF THE FIRST CENTURY. 9 

of the Apostles/' He has ten times ''Memoirs of 
the Apostles/' and five times '^Memoirs ;" not once 
*' Memoirs of Christ." 

For the rendering we have adopted we have the 
authority of Dr. Westcott^ and other eminent schol- 
ars. Moreover, it is powerfully supported by the 
fact, that the only one of the canonical gospels 
which has this account of the change of the name 
of James and John to Boanerges, is Mark, which 
has such an intimate connection with the Gospel of 
Peter. (See Mark 3. 17.) 

We conclude, therefore, that Justin Martyr here 
Tefers to the Memoirs or Recollections of Peter, 
which can be nothing else than the Gospel of Peter. 
It was probably a consideration of this passage 
which induced Credner to say that Justin made use 
of this gospel.^ 

2. The next writer who refers to the Gospel of 
Peter, is TurtuUian (A.D. 200-210). He was one 
of the three fathers who were engaged in establish- 
ing the canonical gospels. And as Irenseus had 
undertaken to confound the Gospel of Paul with 
the Gospel of Luke, so TertuUian endeavors to 
identify the Gospel of Peter with the Gospel of 
Mark. He says : 

''The Gospel which Mark published is affirmed 
to be Peter's, whose interpreter Mark was."^ 

Jones, who is unwilling to recognize the Gospel 
of Peter as authoritative, attempts to break the 
force of this testimony by interpolating, in the 
translation, the words "by some"; thus: "is af- 

(1) Hist, of the Canon, p. 103. 

(2) Geschicht. N. T. Kan. p. 7U. 
iSi) Tert. ad. Marcion, 4. 5. 



10 FIRST PERIOD A. D. 30 TO A. D. 80. 

firmed by some to be Peter's.'' But this is en- 
tirely unauthorized. 

The original is, ^'Evangelium quod edidit Mar- 
cus, Petri affirmatur, cujus interpres Marcus;" 
translated in the Ante-Nicene collection, ''That 
[gospel] which Mark published, may be affirmed to 
be Peter's, whose interpreter Mark was." 

Tertullian manifestly intended to assert that in 
his day the Gospel of Mark was understood to be 
Peter's, or to have the Gospel of Peter for its orig- 
inal. 

3. The third father who referred to this Gospel, 
was Origen, A. D. 230. 

"There are some," says he, "who say the brethren of Christ [here 
mentioned] were the children of Joseph by a former wife, who lived 
with him before Mary; and they are induced to this opinion by some 
passages in that which is entitled the Gospel of Peter, or The Book 
of James." — [Com. on Matt. 13. 55. 

It must not be inferred that Origen here speaks 
of the books as the same ; but that the opinion was 
held , in accordance with passages in the one book 
or the other. In the Protevangelion , or Book of 
James, as it was called, it is related, that when the 
high priest told Joseph that he was the person se- 
lected to take the virgin, he demurred, saying, ^'I 
am an old man and have children ; but she is young, 
and I fear lest I should appear ridiculous in Is- 
rael." 

Though Origen was not fully prepared to accept 
this statement, not seeing it in the canonical gos- 
pels, which had then, to use his own language, been 
** chosen,"^ and were thenceforth to be authorita- 
tive, yet the fact had become so well understood, 

(l) "And that not four gospels but very many were written, out of which those we 



LOST GOSPELS OF THE FIRST CENTURY. 11 

from the previous use of the other gospels, that it 
was by most of the fathers, implicitly received as 
true , for a long time afterward . Epiphanius , Chrys- 
ostom, Cyril, Theophylact, (Ecumenius, and all 
the Latin fathers till Ambrose, and the Greek 
fathers afterward, held to the opinion that Joseph 
was a widower, and had children by a former wife ; 
showing that the Gospel of Peter and the Protevan- 
gelion were regarded as authority. 

Thus we find the Gospel of Peter expressly re- 
ferred to by three of the fathers before Eusebius, 
though that historian asserts that no one of them 
had condescended to make any mention of it. 

Eusebius exhibited a still more reckless disregard 
for the truth, in regard to the Preaching of Peter. 
He made a similar sweeping assertion respecting 
that ; while the fact was, it had been mentioned by 
Heraclion and Lactantius , and six times by Clem- 
ent of Alexandria, and every time with indications 
of approval. It may be well to mention an error 
of some writers, in supposing the Preaching of Pe- 
ter and the Preaching of Paul to be one book, or 
parts of the same book, merely from their being 
mentioned in the same connection by Lactantius. 
Such an inference is not authorized. 

Other writers have mentioned this gospel . The- 
odoret (A. D. 430) says, *'The Nazarenes are Jews 
who venerate Christ as a just man merely, and it is 
said they use the Gospel according to Peter.'" 

have were chosen, and delivered to the churches, we may perceive," etc.— [Origen, in 
Proem. Lucse, Horn, i, t. 2, p 210. 

Again: "Four gospels only have been approved, out of which the doctrines of our Lord 
and Savior are to be learned." 

These gospels were selected, or "separated" from others.— [Westcott, p. 317. 

(i) Haer. Fab. 2. 2. 



12 FIRST PERIOD A. D. 30 TO A. D. 80. 

Credner thinks the gospel was one of the oldest 
writings of the church, and the source from which 
Justin Martyr drew many of his quotations ; also 
that it was essentially identical with the Harmony 
of Tatian, and the Gospel according to the He- 
brews.^ 

Dr. MilP says it was publicly read by the Chris- 
tians ; and Mr. Whiston^ asserts that it was prob- 
ably, in some sense, a sacred book. 

Jones, who wishes to discredit it, says it was 
interdicted by the decree of Pope Gelasius (A. D. 
494) , according to some copies ; though he does not 
explain how the interdict crept into those copies, 
nor why it is not in the decree as generally pub- 
lished, and as it appears in his own work, vol. 1, p. 
154. 

The Gospel of Peter favored the opinions of the 
Docetse, who held that Christ and Jesus v/ere dif- 
ferent ; that Jesus really suffered, but Christ only 
in appearance. 

Norton ,-^ whose opinion is entitled to great weight, 
thinks this gospel was not a history of Christ's 
ministry.'^ 

Rev. S. Baring-Gould asks the question, '^Was 
this gospel a corrupted edition of St. Mark?'' and 
answers it thus: ^'Probably not. We have not 
much ground on which to base an opinion , but 
there is just sufficient to make it likely that such 
was not the case . "^ 

He considers the statement concerning the broth- 

(i) Gesch. d. N. T. Kanon, p. 22. 

(2) Prolegom. in Nov. Test., sec. 336. 

(3) Essay on the Constitutions of the Apostles, p. 24. 

(4) Evidences of the Genuineness of the Gospels, by Andrews Norton, Boston, 1837, 
vol. I, p 234. Notes. 

(5) Lost and Hostile Gospels, p. 221. 



LOST GOSPELS OF THE FIEST CENTURY. 13 

ers and sisters of Christ, as most valuable, as the 
gospel is ''wholly unprejudiced, and of great an- 
tiquity."' 

THE ORACLES OR SAYINGS OF CHRIST. 

Our information concerning this collection, is 
exceedingly meager ; being based entirely upon a 
passage in Eusebius, in vfhich Papias is represented 
as saying, ''Matthew set forth the Oracles in the 
Hebrew dialect, which every one interpreted as he 
was able."^ 

Eusebius says further, that Papias wrote five 
books of "Expositions of the Oracles of the Lord." 
These are a part of the multitude of lost writings of 
those times. 

Baring-Gould thinks the Oracles consisted of five 
parts , ending at the following passages : 

First, at Matthew ch. 7, v. 28 ; second, at Matt. 
11. 1 ; third, at Matt. 13. 53 ; fourth, at Matt. 19. 
1, and fifth, at Matt. 26. 1. Upon this theory, the 
Oracles were a compilation of different manu- 
scripts. It is the generally received opinion that 
a number of older manuscripts have entered into 
the construction of the Gospel according to Mat- 
thew, and that this gospel was to some extent based 
upon the Oracles. 

RECAPITULATION. 

The Gospel op Paul, though it does not stand 
out so clearly and indisputably as the Gospel of Pe- 
ter, has yet sufficient evidence of having been one 
of the gospels of the first century. It is testified to 
by Marcion, and is apparently alluded to by Irense- 

(1) p. 222. 

(2) Euseb. Ecc, Hist., bk. 3, ch. 39. 



14 FIRST PERIOD A. D. 30 TO A. D. 80. 

•QS and Tertullian, and by Paul himself. It was in 
the Greek language. 

The Gospel or Recollections of Peter, was a 
book well known, and of high authority among the 
ancient Christians. Even after the introduction of 
the four gospels afterward made canonical , the Gos- 
pel of Peter maintained so firm a footing that it be- 
came necessary to suppress it in some of the 
churches. It was retained and used by the Naza- 
renes, long afterward. 

It is cited by Justin Martyr, and referred to by 
Tertullian and Origen. The statement of Eusebi- 
us, that no one of the ecclesiastical writers had ap- 
pealed to testimony taken from it, and that no one 
of them had condescended to make any mention of 
it, is untrue. The passage in Justin Martyr is mis- 
translated in the Ante-Nicene collection , and the 
passage in TurtuUian is mistranslated by Jones. 

The statement contained in this gospel, that Jo- 
seph had children by a former wife, was generally 
received by the fathers, for several centuries. The 
Gospel of Peter is highly spoken of by Dr. Mill, 
Mr. Whiston, and other eminent writers. Credner, 
a German writer of high authority, thinks it was 
used by Justin Martyr, A. D. 150-160. 

The Oracles, or Sayings of Christ, in the Ar- 
amaic language, we know but little about. It has 
been generally conceded, on the authority of Euse- 
bius, that Papias (A. D. 125) had such a book, and 
that he wrote commentaries upon it. 

Doctrines. — There is no evidence that any of 
these gospels taught the miraculous conception. 



LOST GOSPELS OF THE FIRST CENTURY. 15 

or the material resurrection of Christ, or contained 
any account of his miracles, or any reference to 
■&jiy book containing such accounts or teaching ei- 
ther of those doctrines. 

It will be seen as we proceed, that the three gos- 
pels which have been considered , were the germs of 
the three synoptic gospels, respectively. That is, 
the Gospel of Paul was the germ of the Gospel ac- 
cording to Luke ; the Gospel of Peter, of the Gos- 
pel according to Mark ; and the Oracles, of the Gos- 
pel according to Matthew. 

They cannot, however, in any sense, be consid- 
ered the same. The synoptic gospels were un- 
doubtedly written long afterward, and contained, in 
:many respects, very different material. Moreover, 
the Gospel of Paul appears to have passed through 
fche Gospel of Marcion before reaching the author 
of Luke, and the Oracles through the Gospel of the 
Hebrews before reaching the author of Matthew. 



CHAPTER II. 



APOSTOLIC AGE— A. D. 30 TO A. D. 80. 

(continued.) 



John the Baptist — Jesus Christ — Paul — Peter — John— 

The Jameses — The Judases — The Other Apostles — 
Epistles of the New Testament — The Apocalypse. 

The first character in Christian history is John 
the Baptist. 

What was his connection with Jesus, and what 
were his relations to the origin of the Christian re- 
ligion ? 

Josephns, while he gives an account of John 
the Baptist baptizing and making converts, says 
nothing of his announcing the approach of a com- 
ing Messiah.^ 

The author of Luke commences his account of 
John the Baptist by saying that he appeared in the 
fifteenth year of the reign of Tiberius Caesar, Pon- 
tius Pilate being Grovernor of Judea and Herod be- 
ing Tetrarch of Galilee, his brother Philip Tetrarch 
of Iturea and of the region of Trachonitis, Lysanias 
Tetrarch of Abilene, Annas and Caiaphas being 
the high priests. (Luke 3. 1, 2.) 

In the 23d verse of the same chapter, after relat- 
ing the baptism of Jesus, he states that he began to 
be about thirty years of age. 

(i) Antiquities, bk. i8, ch. 5, 2. 



APOSTOLIC AGE JOHN THE BAPTIST. 17 

If by this language tlie author of Luke meant to 
say that Jesus was not then past thirty, did he not 
make a mistake of at least three years? Tiberius 
commenced reigning A. D. 14, and the fifteenth 
year of his reign would be A. D. 29, or when Jesus 
was thirty-three years of age, as he was four years 
old at the commencement of the Christian era. 

We do not, however, look upon this as a very seri- 
ous discrepancy, and think Dr. Lardner over-esti- 
mated the question when he spoke of it as one 
of ^'very great difficulty. '^ The word ''hosei,'' 
''about,'' used by the gospel historian, relieves him 
from any very exact criticism. 

So of another objection ; the statement that An- 
nas and Caiaphas were high priests ; it being noto- 
rious that the Jews never had but one high priest 
at a time. This has been partially explained by 
showing that Josephus, in one place, spoke of one 
as a high priest, who had held, but did not at the 
time referred to, hold that office. The language 
here is somewhat more definite, and appears more 
plainly to intimate that two did actually hold the 
position the same year. 

This would indicate that this portion of the book 
was written long afterward, by one not acquainted 
with Jewish customs . Dr . Lardner says , ' ' It would 
be extremely unreasonable to impute to St. Luke so 
great a mistake as the supposing there were prop- 
erly two high priests among the Jews at the same 
time.'' The most effectual way of relieving him 
from the imputation is, not to charge upon him 
the authorship of a work which bears so many 
marks of having been written long after his day. 



18 FIRST PERIOD A. D. 30 TO A. D. 80. 

If the passage in Josephus concerning Christ 
were genuine , then the failure to connect him with 
John the Baptist, would be utterly incomprehensi- 
ble. But since it is the general verdict of scholars 
that the paragraph in the 3d chapter of the 18th 
book of the Antiquities, wherein it is stated that 
Jesus was the Christ, etc. , is an interpolated forgery, 
the matter appears very differently. It is easy to 
see that Josephus, retaining all his Jewish preju- 
dices and antipathies, might have intentionally 
passed over the proclamation of the coming Mes- 
siah. 

Pursuing the biography of John, as given in the 
gospel history, the next incident presents a diffi- 
culty of a more serious character. 

It is stated that Herod the Tetrarch shut up John 
in prison, being reproved by him for Herodias, his 
brother Philip's wife. (Luke, 3. 19, 20 ; Mark, 6. 
17-20 ; Matthew, 14. 3-5.) This Philip could be no 
other than Philip the Tetrarch of Trachonitis, men- 
mentioned in Luke 3. 1. He was the brother, or 
rather half-brother of Herod the Tetrarch, and 
Herod had no other brother Philip. They were 
both sons of Herod the Great. 

But according to Josephus, Philip could not have 
been the former husband of Herodias. It was an- 
other Herod, half-brother of Herod the Tetrarch, 
having the same father, but not the same mother. 
The father of this Herod was Herod the Great, 
while his mother was Mariamne, daughter of Si- 
mon the high priest.' 

Josephus could not well be mistaken in this mat- 

(i) Antiq., bk i8, ch. S, sec. i, and same, sec. 4. 



APOSTOLIC AGE JOHN" THE BAPTIST. 19 

ter, being liimself a Jew, and all the parties occu- 
pying a high position among his people. Not only 
were all these sons of Herod the Great, but Hero- 
dias was sister of Agrippa the Great. The atten- 
tion of the historian was particularly called to the 
transaction, and he relates in full the visit of Her- 
od the Tetrarch to Herod, his half-brother, his fall- 
ing in love with Herodias, his brother's wife, and 
their subsequent arrangement to be married. Also 
the difference that arose on this very account, be- 
tween Herod the Tetrarch and Aretas, King of Pe- 
traea, father of the wife whom Herod put aside, in 
favor of Herodias ; a difficulty which resulted in a 
war. 

The gospel account of the death of John, is also 
very different from that of the historian. It does 
not appear in Luke, but in Mark and Matthew it is 
related that the daughter of Herodias danced before 
Herod, at a supper given by him on his birthday ; 
(Mark, 6. 21, 22;) that Herod w^as pleased, and 
promised to give her whatever she should ask ; and 
she, being instructed by her mother, asked the head 
of John the Baptist ; that the king ordered it to be 
given her, and it was brought in a charger. (Mark, 
6. 21-29; Matt., 14. 6-11). 

The account by Josephus is, in substance : 
That John was a good man ; that he commanded 
the Jews to exercise virtue, and exhorted them to 
come to his baptism ; that crowds came about him, 
much pleased at his discourses ; that Herod feared 
that his great influence over the people might put 
it into his power and inclination to raise a re- 
bellion, the people being ready to do anything he 



20 FIRST PERIOD A. D. 30 TO A. D. 80. 

should advise ; that to prevent any mischief he 
might do, and to put it out of his power to raise a 
rebellion, Herod had him thrown into prison at 
Macherus, and there put to death. 

Though it might be possible, by the exercise of 
skill and ingenuity, to show that the accounts of 
John the Baptist, as given by Josephus on the one 
hand and the gospel historians on the other, are 
not absolutely contradictory, except as to the for- 
mer husband of Herodias ; yet the general tenor of 
the two biographies is so different, and the narra- 
tives so divergent, as to render it problematical 
whether John sustained any such relation to Jesus 
as is commonly supposed. 

The Gospel of Marcion (A. D. 145), which, in 
other respects , was very similar to Luke , contained 
no such history of John. Marcion 's Gospel was 
probably first written. The first two chapters of 
Luke were not in Marcion. In place of the 3d and 
4th chapters, there was the first chapter in Mar- 
<5ion's Gospel, which commenced as follows : 

. "Now in the fifteenth year of Tiberius Caesar, Pontius Pilate 
ruling in Judea, Jesus came down to Capernaum, a city of Galilee, 
and straightway on the sabbath days, going into the synagogue, he 
taught, 

" 2. And they were astonished at his doctrine, for his word was 
with power." 

There was no statement in Marcion as to the age 
of Christ, nor concerning the two high priests, nor 
were there any contradictions of Josephus. 

Before leaving the history of John the Baptist, 
we cannot refrain from referring to the grotesque 
incident of the daughter of Herodias dancing at a 
supper given by Herod to his lords, high captains 
,and chief est^.t3S This portion of the narrative 



APOSTOLIC AGE— JOHN THE BAPTIST JESUS. 21 

caused a sore trial to the faith of the great Dr. 
Lardner. 

" It may perhaps be expected," he says, " I should here produce an 
instance, about that time, of some lady of like station with Herodias' 
daughter, who danced at a public entertainment. But I must own, I 
am not furnished with any instance exactly parallel." 

Although the Doctor did not hesitate to believe 
in miracles, yet, when any thing purported to be 
inside the bounds of nature, he desired to see it 
within the range of probability. 

JESUS CHRIST. 

The next character is Christ himself. 

He is said to have been begotten of a virgin, by 
the overshadowing of the Holy Ghost. 

This event does not appear to have been men- 
tioned in heathen, Jewish or Christian history, un- 
til more than a hundred years after it is said to 
have taken place. The doctrine of the immaculate "^ 
ot miraculous conception , when it was promulgated " 
to the Christians of the second century, was found**-- 
to be so congenial to the prevailing disposition to " 
deify Christ, that it was at once taken up by the 
bishops, and incorporated among the founda- 
tions of the grand religious structure then being 
erected. 

Paul, who had already laid the foundations of the 
structure, seems to have known nothing of the doc- 
trine. 

It was somewhat incongruous to deify a person 
born in the ordinary course of generation. The mi- 
raculous conception was needed, to give form and 
consistency to the doctrine of the divinity of Je- 
sus. 



22 ^ FIRST PERIOD A. D. 30 TO A. D. 80. 

Many attempts have been made to write the life 
of Christ. But it is difficult to see where, outside 
the gospels, the material for such a work is to 
come from ; while, if the gospels are to be taken, 
as a basis, it is equally difficult to understand what 
is to be gained by rewriting what is contained in 
them. Any such attempt only brings out, in plain- 
er light, the discrepancies in those accounts, and 
finally results in a mere display of ingenuity on 
the part of the biographer, in his efforts to recon- 
cile them ; or, as in the case of some writers, in a 
sublime unconsciousness of any discrepancies what- 
ever. 

We know of Christ historically, that he was a 
prominent moral and religious teacher ; that he had 
the most devoted followers and disciples ; that he 
was put to death in the reign of Tiberius Cae- 
sar ;^ and that upon his doctrines and precepts, 
and upon a belief in his spiritual resurrection^ 
Paul, the chief of his disciples, founded a new re- 
ligion. 

PAUL. 

That Paul was the one who did the work, is man* 
if est, from recorded tradition, and from those won- 
derful epistles, written in the first century, which 
are still extant, and the most of which are consid- 
ered by scholars to be genuine. 

Countless volumes have been written concerning 
Paul ; works abounding in unmixed eulogy. It is 
the duty of the impartial historian, while appreci- 
ating and admiring those grand qualities which 
mark him as one of the greatest men of any ag( 

(i) See Appendix. 



APOSTOLIC AGE PAUL. 23 

while conceding his intellectual and moral gran- 
deur, his thorough conviction of the truth of the 
doctrines he was teaching, and the zeal and devo- 
tion which he manifested in their propagation, to 
point out, at the same time, some of the defects in 
his character. 

The chief of these, which was the result of his 
excessive zeal, was an impatience, and even a vin- 
dictiveness, toward those who differed with him in 
opinion. 

By an occasional outburst of that spirit of perse- 
cution under the influence of which he had so un- 
relentingly pursued the Christians, he demon- 
strates, that however thorough was his conversion, 
it had not eradicated or essentially changed those 
traits of character, and peculiarities of disposition, 
which distinguished him from other men. Com- 
mentators would have us believe, that when, in his 
Epistle to the Galatians , he said , ^ ' I would they were 
even cut off who trouble you,'' he meant nothing 
more than that they should be cut off from the 
church. But this he had power to have done ; and 
did direct it, in addressing other churches. An ex- 
amination of the context, and of the whole epistle, 
in the commencement of which he had anathema- 
tized any one who should preach any other doc- 
trine , {' ' Let him be accursed , ' ') together with the 
application of a careful and thorough philological 
analysis of the words used by the apostle, all com- 
bine to give to his language a deeper meaning ; 
showing that in a moment of exasperation, he gave 
utterance to a sentiment, which, taken in connec- 
tion with the teaching and practice of Peter, and the 
construction which was put upon some of the say- 



24 FIRST PERIOD — A. D. 30 TO A. D. 80. 

ings of Christ, resulted in the most fearful and 
wide-spread persecutions, through subsequent ages. 

It is not strange that the apostle should have 
such feelings toward those whom he saw endeav- 
oring to remove some of the beautiful pillars from 
the splendid edifice he was constructing ; but it is to 
be regretted that he did not foresee the use which 
could be made of his language in after times. 

Again : notwithstanding the spirit of kindness, of 
brotherly love , and even of tenderness, pervading 
the letters of the apostle, there may be discovered 
occasionally, beneath it all, glimpses of an over- 
bearing and tyrannical disposition. This is partic- 
ularly noticeable in his injunctions to the female 
Christians, and in his determination to discounten- 
ance any ambition on their part to take an equal 
place with their brothers in the management of 
church affairs. 

They were permitted to hold the position of dea- 
coness, an office the functions of which consisted 
principally in ministering to the necessities of the 
saints. An office of labor and subserviency they 
could fill, but not one of honor ; ^'I suffer not a wo- 
man to teach , ' ' said Paul ; thus disclosing his dom- 
ineering spirit, and his inability to rise above the 
prejudices of the age. 

This prohibition of the apostle was scrupulously 
carried out ; and in the Council of Laodicea, A. D. 
365, the 11th canon forbade the ordination of wo- 
men for the ministry, while the 44th canon prohib- 
ited them from entering into the altar. ' 

But the point upon which the fathers were most 
sensitive, in reference to the position of women in 

(i) Landon's Manual of Councils, pp. 284 to 287. 



APOSTOLIC AGE PAUL. 25 

the church, related to administering the rite of bap- 
tism. One of the earliest Chistian writings was the 
Acts of Paul and Thecla. It was a romance. 
Thecla,who was engaged to be married, had heard, 
from an upper window, Paul, preaching. She had 
fallen in love with him ; had deserted her lover and 
relatives, and had followed Paul ; had become a 
devoted Christian ; had baptized ; first baptizing 
herself. Then she worked miracles, became a saint, 
and finally a martyr. She was held in the highest 
veneration by the fathers. But the book gave im- 
plied sanction to the right of women to baptize. 
On that account it was declared heretical, and 
search was made for its author ; an unusual pro- 
ceeding in those days. It was traced to a presbyter 
of one of the eastern churches, who acknowledged 
he had written it '' for the honor of Paul." He 
was tried for the offense, and being convicted, was 
deposed from the ministry. ^ 

The women claimed the right to baptize their own 
sex. But the bishops and presbyters did not care 
to be relieved from the pleasant duty of baptizing 
the female converts . ^ 

Of the life of Paul we know but little. The ac- 
counts in the Acts of the Apostles, cannot, for rea- 
sons which will hereafter be given, be considered 
historical. 

In the first epistle of Clement of Rome, it is 
stated that Paul was seven times imprisoned. Dr. 

(i) Tertullian, de Baptismo, ch. 17; Jerome, de Vir., i. 7. Jerome states, erroneous- 
ly, that Turtullian had said he was convicted before John. 

(2) See Bunsen's Christianity and Mankind, vol. 7, pp. 386 to 393, published in the 
3d volume of the Analecta. The converts were first exorcised of the evil spirits that 
were supposed to inhabit them; then, after undressing, and being baptized, they were 
anointed with oil. The custom may not have prevailed in the colder climates. 



26 FIRST PERIOD — A. D. 30 TO A. D. 80. 

Doellinger says Paul was seven times imprisoned.* 
Was Paul Married? — Eusebius said, 

" Paul does not demur, in a certain epistle, to mention his own wife, 
whom he did not take about with him, in order to expedite his min- 
istry the better." 

In saying this, Eusebius was quoting from the 
Stromata, of Clement of Alexandria (A. D. 200). 
The full passage in Clement is as follows : 

" Paul does not, indeed, in a certain epistle, fear to speak of his own 
wife, whom he did not take about with him, because it was not neces- 
sary for him, in the great work of the ministry. Therefore he says 
in a certain epistle, ' Have we not power to take about a sister wife, 
as also the other apostles ?' For they, as was proper, while engaged 
in the ministry, because they could not keep them apart, were accus- 
tomed, doubtless as a matter of commendation, to take about with 
them female attendants, not as wives, but as sisters, who, together 
with the female servants, might be among the women who had charge 
of the house, by whom without any reprehension or suspicion of evil 
the doctrine of the Lord might be carried even to the secret apart- 
ments of the women."— [Strom., bk. 3, ch. 6, Latin Translation in An- 
te-Nicene Collection, vol. 12, p. 109, 

Paul, according to the fathers, was martyred at 
Rome, A. D. 67 or 68. 

An interesting story is preserved, of Paul and 
Perpetua. It is related that Perpetua, seeing Paul 
dragged along the streets of Rome, in irons, had 
compassion upon him, and wept bitterly. She had 
but one eye. 

Paul asked her for her handkerchief. She gave it. 

It was tied around Paul's head, and afterward re- 
turned to her, bloody. When she received it back, 
her other eye was restored. Perpetua was afterward 
thrown into prison, and tortured, and at last, with 
a great stone tied to her neck , was thrown over a 
precipice . 

(i) First Age of the Church, p. 87. 



APOSTOLIC AGE EPISTLES OF PAUL. 27 

There was between Paul and his followers on one 
side and Peter and his followers on the other, a 
strong antagonism , not generally understood in our 
day, and which, if properly taken into account, 
will explain several knotty points of scripture, and 
throw light upon many controverted questions in 
the early history of the church. Paul was rejected 
by large bodies of Jewish Christians ; and in the 
entire volume of the Recognitions, a Petrine work 
of the early ages, abounding in scripture quota- 
tions, there is not a single citation from PauFs epis- 
tles. 

The controversy related principally, in the first 
instance, to the observance by the Christians of Jew- 
ish rites and ceremonies ; but afterward it became 
hereditary and traditional. 

The Ebionites claimed that Paul was an impostor ; 
that he only became a convert for the purpose of 
obtaining a Jewish lady with whom he had fallen 
in love, and when he failed, he turned against the 
Jews, and opposed their observances and customs. 

His Epistles. — Ten of the Epistles of Paul are 
probably genuine ; though some of the German 
critics hold that we cannot be certain of more than 
four: Romans, 1st and 2d Corinthians, and Gala- 
tians.' The 15th and 16th Chapters of Romans, 
also, are disputed, or at least not considered part of 
the Epistle to the Romans ; not only by German 
critics, but by many others. Davidson and some 
others confine the objections to the 16th chap- 
ter.^ 

(i) See an interesting and well written work, entitled "What is the Bible?" by J. T. 
Sunderland, Chicago, 1878; where authorities are referred to. 

(2) Davidson, Int. to N. T., i, p. 137. Weiss, das Marc, 1872, p. 49$. 



28 FIRST PERIOD — A. D. 30 TO A. D. 80. 

Though all the fourteen epistles ascribed to Paul 
have maintained a place in the canon, many, even 
among evangelical writers , look with distrust upon 
the Epistle to the Hebrews, as having been admit* 
ted upon insufficient evidence. 

Westcott states that at the close of the second 
century, it had not yet become established as au- 
thoritative in the churches.' It was not in the 
Latin version made by Tertullian, A. D. 210; Je- 
rome speaks of it dubiously, and Toland says it 
was doubted by *^the soundest part'' of the an- 
cients.^ Dr. Doellinger says Paul did not write 
it. 3 

The New Testament as compiled by Marcion (A, 
D. 145) contained ten epistles of Paul. He knew 
of no epistles to Timothy, to Titus, or to the He- 
brews ; or if he did, he did not consider them genu- 
ine . Probably they were later productions . 

The style of the Apostle Paul, though strong and 
concise, is sometimes elliptical and ambiguous. 
He indulges in mystical and allegorical expressions , 
and his applications are at times far-fetched and 
fanciful . ^ ^ He often , ' ' says Doellinger , ' ' gets more 
out of a passage than the words or historical sense 
convey.'' This author shows that in one place he 
applies to his argument a meaning precisely oppo- 
site to that of the passage quoted. The passage is 
Psalms 68. 18 ; where, instead of ^'Thou receivedst 
gifts among men," or, ^'Thou hast received gifts 
for men," Paul reads, '^He gave gifts unto men."^ 
(Ephes.,4. 8.) 

(i) History of the Canon, p. 306. 

(2) Amyntor, p. 57. 

(3) First Age of the Church, p. 83. 



APOSTOLIC AGE — DOCTRINES OF PAUL. 29 

Doctrines. — The epistles of Paul being the old- 
est Christian writings extant, ' their importance in 
the history of the Christian religion, cannot be 
over-estimated . 

Paul believed in the resurrection of Christ, with ^ 
a spiritual body. His idea of the resurrection, like ^ 
that of Clement of Rome, was that the spiritual'-"' 
body arose from the decay of the natural body, as a - 
plant from the decay of the seed sown to produce 
it. It is manifest that when Paul saw Jesus, he saw 
what appeared to be a spirit ; since it was after the 
time when, as is alleged, Christ had ascended in the 
body. There is no evidence that Paul knew any 
thing of the canonical gospels ; nor is there any 
reason to believe he had ever seen a gospel in which 
Jesus denied being a spirit, after the resurrection. 
With Paul, the resurrection and ascension were one 
and the same thing ; and obviously meant, a man- 
ifestation from the spiritual world. 

Paul believed that Christ, after his resurrection, 
or ascension, communicated to his disciples, by the 
agency of the Holy Spirit, through intercession 
with the Father, supernatural gifts ; ''charismata" ; 
and that these gifts were imparted by the laying on 
of hands. The precise nature of these ^'charisma- 
ta" has been the subject of much discussion. 
There is no doubt that in the view of Paul, they not 
only included some miraculous powers, but extend- 
ed as well to the natural operations and processes 
of the mind ; those involved in preaching and ex- 
horting, as well as in interpreting, prophesying, 
etc. The assistance of this extraordinary gift ex- 

(i) Origin of the Four Gospels, by Tischendorf, 1867, p. 24; Credibility of the Gos- 
pel History, by Dr. Lardner, vol. 3, p. 148, 



30 FIRST PERIOD A. D. 30 TO A. D. 80. 

tended to all the qualities necessary for the guid- 
ance as well as the edification of the church. 

Whether Paul claimed to have himself performed 
miracles, is also a mooted question. He apparently 
makes such a claim, in Eom. 15. 18, 19, and in 2d 
Corinthians, 12. 12 ; but it has been contended that 
the original does not necessarily require that con- 
struction.* 

Whatever Paul may claim for himself and his 
fellow-disciples, by virtue of the descent of the Holy 
Ghost, there is no reference in his epistles to any 
miracles performed by Jesus, during his earthly 
ministry, nor any evidence that Paul believed 
in any such miracles, or had ever heard of them. 

It has often been asked, why did not any heathen 
or Jewish writer of the first century speak of the 
miracles of Christ? But a question arises which is 
equally suggestive, why does neither Paul nor 
Clement of Rome, the only Christian writers of the 
first century, make the slightest allusion to them? 

The same is true of the miraculous conception. 
Justin Martyr is constantly referring to Christ as 
^'born of a virgin.'' So with other writers of the 
second century. But in the epistles of Paul and 
Clement, though they abound continually in refer- 
ences to Christ, we look for that phrase in vain. 

PETER. 

If the fanatics of subsequent times could point 
to the sayings of Paul, as apparent authority for 
their excesses, they could, with still more confi- 
dence, turn to the teaching and example of Peter. 

" When," says Dr. Doellinger, "Ananias and Sapphira, through 

(i) Supernatural Religion, vol. 3, pt. 2, ch. 2. 



APOSTOLIC AGE PAULAS DOCTRINES PETER. 31 

their hypocrisy and avaricious attempt at deception, had made the 
first assault on the authority of the apostles and the Holy Ghost rul- 
ing in the church, St. Peter inflicted a terrible punishment upon 
tJiem" I 

When we meet with such language in a Christian 
writer of the nineteenth century, what might not be 
expected of the priests of the middle ages? 

In the Epistle of Clement to James, in the An- 
te-Nicene collection, Clement describes his ordina- 
tion. 

He says, when Peter was about to die, the breth- 
ren being assembled (at Rome), he laid his hands 
on Clement as the bishop, and communicated to 
him the power of binding and loosing, etc. ; and as 
to him who should grieve the president of the 
truth, after declaring that such a one sins against 
Christ, and offends the Father of all, Peter pro- 
ceeded as follows : 

" Wherefore, /jesZiaZZ TOO* ^^^Je; and therefore it becomes him who 
presides, to hold the place of a physician; and not to cherish the rage 
of an irrational beast."— [Ante-Nicene Christian Library, vol. 17, p. 7. 

It does not require a forced construction to ena- 
ble one to find the inquisition in this sentence. 
The genuineness of the epistle is not generally ad- 
mitted by Protestants ; but it appears among the 
ancient writings of the church. If its authenticity 
cannot be proved, the same may be said of other 
writings which are implicitly received as genuine. 

But little is known of the personal history of Pe- 
ter. His name was Simon. There has not been 
the same difficulty in distinguishing him from the 
Apostle Simon Zelotes, as in the case of the two 
apostles James, and the two apostles Judas. There 

(i) First Age of the Church, by John Ignatius Doellinger, D. D., 2d London Edition, 
1867, p. 44- 



32 FIRST PERIOD — A. D. 30 TO A. D. 80. 

results, however, considerable confusion, when an 
attempt is made to identify Peter with the Cephas^ 
so often alluded to by Paul, and we are tempted to 
seek refuge from the dilemma, by assuming, with 
Eusebius, that Paul alludes to a person supposed 
to be one of the seventy ; not to Peter the Apostle. ^ 

It is noticeable that in every place in the gospels 
but one (and the total number is nearly a hundred) 
where Peter is mentioned, the Greek name ^'Pe- 
tros'' is given, which is supposed to be used by 
Jews as well as others. This would indicate that 
all the canonical gospels, Matthew included, are 
original Greek productions. 

So little is there authentic in the history of Pe- 
ter, that to this day the learned cannot agree 
whether he ever went to Rome. Protestants gen- 
erally do not admit that such a journey was 
made. ^ 

Theodore of Mopsuestia, about A. D. 394, says, 
Peter went to Rome, the others elsewhere. But he 
probably took it from Eusebius. That writer does 
not hesitate to make the statement explicitly, and 
to give the most circumstantial evidence. But in 
this instance, as in so many others, his testimony 
is at second hand, from lost writings. He quotes 
from Caius, a writer whose works, if they ever ex- 
isted, are now lost or destroyed, what he said dis- 
puting with Proclus , and Gains quotes from another 
writer whose works are lost, Dionysius of Cor- 
inth. ^ 

(i) Eccles. Hist., 1. 12, citing Clement of Alexandria. 

(2) Rev. Dr. Sunderland, late Chaplain of the United States Senate, is said to have 
thanked the Lord, in a prayer, at a public meeting, that Paul had visited Rome, though 
Peter had not. 

(3) Euseb. Eccles. Hist., 2. 25. 



APOSTOLIC AGE PETER. 3^ 

Going back 135 years, we find the same thing in 
Irenseus. He says : 

" Matthew wrote a gospel for the Jews, and in the language of the 
Jews, at the same time when Peter and Paul founded the church at 
Eome."— [Iren. adv. Hser., 3. 1. 

This complicates the question somewhat. Per- 
haps the easiest way to dispose of this testimony, 
would be to adopt the construction of Dupin, who, 
maintaining that Matthew wrote his gospel earlier, 
says the words of Irenseus are not to be understood 
in the literal sense. ^ 

The journey of Peter to Rome, and his residence 
there, cannot be denied by Protestant writers , with- 
out rejecting the testimony of witnesses who, in oth- 
er matters , are , by the same writers , relied upon 
with implicit confidence. 

The received accounts of the miracles of Peter, 
are sufficient to excite our astonishment ; but the 
most wonderful of all his miracles is related in the 
Acts of Peter and Andrew, where he is represented 
as making a camel go through the eye of a needle. 

"After the needle had been brought, and all the multitude of the 
city were standing by to see, Peter looked up and saw a camel com- 
ing. And he ordered her to be brought. Then he fixed the needle in 
the ground, and cried out with a loud voice, saying: ' In the name of 
Jesus Christ, who was crucified under Pontius Pilate, I order thee, O 
camel, to go through the eye of the needle.' Then the eye of the nee- 
dle was opened like a gate, and the camel went through it, and all the 
multitude saw it."— [Ante-Nicene, vol. 16, p. 371. 

The miracle was repeated. Onisephorus, who 
would not believe, sent for another needle and an- 
other camel , with a woman sitting on the camel . 
^'And they went through twice.'' 

(i) Dupin, Eccles, Hist., vol. i, p, 46. 



34 FIRST PERIOD — A. D. 30 TO A. D. 80. 

His Epistles. — The First Epistle of Peter is not 
free from doubt, and the Second has long been a 
subject of controversy. 

It was omitted in the Latin Version of Tertul- 
lian of Africa, (A. D. 210,)' in the Muratorian 
Fragment, "^ in the Peshito Version, used in the east 
in ancient times ; 3 and as Mr. Toland says, was 
doubted by the soundest part of the ancient writers . 

Westcott cannot trace it back earlier than A. D. 
170, * and says it was not authoritative until near 
the close of the second century. ^ 

Davidson says it was the last of the New Testa- 
ment documents , ^ and Norton declares that there 
is no historical evidence to justify us in believing 
it to be the work of the Apostle Peter. ^ 

Doctrines. — There is too little extant which can 
be relied upon as the genuine writing of Peter, to 
throw much light upon the history of Christian 
doctrine. The two epistles ascribed to him are as 
silent as those of Paul concerning the miracles ol 
Christ, or the material resurrection, or the miracu- 
lous conception. 

If we could only rely upon the Clementine writ- 
ings as authority for the views of Peter, we might 
infer that he did not look upon Jesus as equal to 
the Father. 

"Our Lord," he is represented as saying, " neither asserted that 
there were gods, except the Creator of all, nor did he proclaim him- 
self to be God, but he pronounced him blessed who called him the 
Son of that God who ordered the universe."— [Clementine Homilies, 
16. 15. 

(i) Westcott, History of Canon, p. 234. 

(2) McClintock and Strong. 

(3) Westcott, p. 221. (4) p. 2'?4. (5) p. 306. 

(6) Canon, p. 85. 

(7) Genuineness of the Gospels, vol. 2, p. 162. 



APOSTOLIC AGE WEITINGS OF JOHN. 35 

JOHN. *^ 

John is tlie only one of the twelve apostles whose 
life appears to extend into the region of authentic 
history. And of him, this can only be said of the 
latter portion of his life. He is supposed to have 
been driven to Patmos, by some persecution, but 
the learned cannot agree what emperor it was un- 
der ; the range being from Claudius to Domitian. 
In the persecution under Domitian he was taken 
to Eome. There, it is said, the boiling oil into 
which he was thrown had no power to hurt him . ' 

The account of his living to an old age, at Ephe- 
sus, has been universally received, and maybe con- 
sidered historic. Irenseus says that at Ephesus 
John leaped out of a public bath, with horror, when 
he saw Cerinthus, the heretic, entering it. Cerin- 
thus flourished about the middle of the second cen- 
tury. Some ecclesiastical historians, in aid of Ire- 
nseus , have tried to bring Cerinthus within the first 
century. 

The Writings of John. — Probably none of the 
writings attributed to the Apostle John are entitled 
to be considered genuine. 

His 2d and 3d epistles were omitted in the 
Peshito , ^ were not established as late as at the close 
of the second century, ^ and were doubted by Euse- 
bius himself. Even as late as 1562, when Igna- 
tius, Patriarch of Antioch, hearing of the advan- 
tages of printing, sent a certain priest of Mesopota- 
mia into Europe, with a copy of the Syriac Testa- 

(i) Tertullian, de Praes., c.36. 

(2) Westcott, Hist. Canon, p. 221. 

(3) Ibid., p. 297. 



36 FIRST PERIOD — A. D. 30 TO A. D. 80. 

ment to be printed, it lacked the 2d Epistle of Pe- 
ter, 2d and 3d John, Jude, and Revelation.^ 

The Apocalypse, or Revelation, ascribed to 
John, seems to have been one of many productions 
of the kind which appeared early in the second 
century. It is similar to the Revelation of Cerin- 
thus, and may have emanated from the same 
source. 

It was omitted from the Peshito Version ; from 
the Catalogue of Cyril of Jerusalem ; from that of 
Gregory Nazianzen ; and Davidson thinks it was 
not in the collection of New Testament books made 
by Eusebius for the use of the churches, by order 
of Constantino.^ 

It was not established at the close of the second 
century, 3 and was not in the Syriac Testament, sent 
to be printed in 1562. 

But the most remarkable circumstance is the fact 
that it was rejected by the very churches to whom 
it was addressed. 

In the Council of Laodicea, A, D. 365, consisting 
of 32 bishops, from the different Asiatic churches, 
by the 60th canon , it was solemnly decreed what 
should be the canonical books of the New Testa- 
ment. The Apocalypse was omitted. ^ 

Eusebius argues against it, and thinks it was 
written by John the Presbyter, or Elder, who lived 
in the second century. ^ 

After all this evidence, it would seem superflu- 

(i) Jones, vol. i, p. 87. 

(2) Canon, p. 118. 

(3) Westcott. 

(4) Landon's Manual of Councils, pp. 284 to 287. 

(5) Ecc. Hist., 3. 39. Also, 7. 25. The argument is credited to Dionysius. 



APOSTOLIC AGE WEITINGS OF JOHN. 37 

ous to add , that the church at Thyatira was not 
founded until after the death of the Apostle John. 

The Gospel according to John. — The Eev. Dr. 
Davidson, who is considered such high authority 
that he was employed to write the article on the 
Canon for the new edition of the Encyclopedia 
Britannica, says : 

^^Its existence [the Gospel of John] before 140 
A. D., is incapable either of decisive or probable 
showing.'' And again: ''The Johannine author- 
ship has receded before the tide of modern criti- 
cism ; and although the tide is arbitrary at times, 
it is here irresistible." ' 

THE JAMESES. 

Two apostles are mentioned by the name of 
James; one, the son of Zebedee, and brother of 
John, also called James the Elder; and the other, 
James the son of Alpheeus, who was called James 
the Less, and James the Just. But whether the 
latter James was the same with the brother of the 
Lord, commentators have not been able to decide. 
This, the great church historian, Neander, pro- 
nounces the most difficult question in apostolic his- 
tory. 

James, the brother of Jesus, is a historic person- 
age. An account of his death is given, with full 
particulars, by Josephus. Some evangelical writers 
have been inclined to let this passage go with the 
other, as a forgery. But there does not appear to 
be any good reason to deny its authenticity. The 
account is as follows : 

(i) Canon of the Bible, by Samuel Davidson, D. D., LL. D., London, 1877, p. 99. Joha 
not written before 150. See Davidson's Int. N. T. 



38 FIEST PEKIOD — A. D. 30 TO A. D. 80. 

"Festus was now dead, and Albinus was but upon the road; [hav- 
ing been appointed procurator of Judaea] ; so he [Ananus, who had 
just been appointed high priest], assembled the Sanhedrim of judges 
and brought before them the brother of Jesus, who was called 
Christ, whose name was James, and some of his companions ; and 
when he had formed an accusation against them, as breakers of the 
law, he delivered them to be stoned."— [Aniig. hk. 20, ch. 9. 

The historian then proceeds to relate, that some 
of the citizens condemned the proceeding, and went 
to meet Albinus, who was returning from Alexan- 
dria ; that they complained to him of Ananus, and 
claimed that he had no right to assemble the San- 
hedrim without Albinus' consent; that Albinus ^ 
taking the same view of the matter, wrote a severe 
letter of reproof to Ananus, and soon after, had the 
high-priesthood taken from him. Now here is a 
network of historical facts and incidents connected 
with the customs and ecclesiastical polity of the 
Jews, which forbids the supposition of the whole 
account being a forgery. And if the words relating 
to Christ are to be stricken out , there must be some 
good reason given for it. We do not see any. 
There is nothing inconsistent in the language. Jo- 
sephus is not here, as in the other passage, made 
to declare that Jesus is the Christ. He is spoken 
of as ^' Jesus who was called Christ," to distin- 
guish him from other Jews by the name of Jesus. 

Epistle op James. — Commentators think this 
epistle was written by James the son of Zebedee, 
according to the subscription of the Syriac Version ; 
or James the son of Alpheus, ' or James the brother 
of the Lord,"" or an unknown James, which was 

(i.) Dr. Davidson, Introduction to N. T., i. 385, supports 2d or 3d hypothesis. 
(2.) Alford, Gr. Test. 4. 28, supported by Eusebius. 



APOSTOLIC AGE — EPISTLE OF JAMES. 39 

Luther's opinion. As the Epistle maintains its 
place among the writings of the New Testament, 
we must conclude that upon the question of its 
inspiration, it is immaterial by whom it was writ- 
ten. 

The Judases and the other Apostles. — There 
were two apostles by the name of Judas. The one, 
called Thaddaeus, the other, Judas Iscariot. Wheth- 
er the one called Thaddseus, and at other times 
Lebbseus, was also the Lord's brother, here again 
the learned cannot agree ; nor whether he was the 
author of the Epistle of Jude. This epistle was not 
in the Peshito, nor in the Syriac Version of 1562. 
It was rejected by Norton ^ and had been long before 
by Michaelis.^ This was one of the seven books 
which were for a long time discredited by the fath- 
ers. The others were 2d Peter, 2d and 3d John, 
James, Hebrews and Revelation. 

It is scarcely worth while to attempt to complete 
a history of the apostles. The whole subject is in- 
volved in obscurity. After, with much difficulty, 
we have settled upon eleven apostles, the twelfth, 
in the synoptic gospels was Bartholomew, while in 
John it was Nathanael. 

(I.) Vol. 2, p. 162. 

(2.) Vol, I, p. 291. 



SECOND PERIOD 



THE APOSTOLIC FATHERS. 
A. D, 80 TO A. D. 120. 



CHAPTER III. 
Clement of Rome, Ignatius, and Polycakp. 

Clement. A.D.97. — No grander character ap- 
pears in Christian history, than Clement of Rome. 

Whether we look at his First Epistle to the Cor- 
inthians, generally considered to be genuine, or at 
the numerous other writings attributed to him , and 
the recorded traditions concerning his life and teach- 
ings, we find, in either case, one of the highest and 
noblest types of Christian character. His first 
Epistle, written about A. D. 97, will compare favor- 
ably with the Epistles of Paul. 

The great and absorbing question connected with 
this, the first authentic Christian writing outside 
the gospels, and subsequent to the New Testament 
Epistles, is, whether any of the gospels are recog- 
nized in it, and which? 

There are some passages claimed as parallel, but 
there is no mention of any gospel by name. Of the 
supposed parallel passages, some have a similarity 
of language, while the idea is different ; in others, 



APOSTOLIC FATHERS. CLEMENT OF ROME. 41 

the same or a similar meaning is conveyed in dif- 
ferent language. 

When these are eliminated , it will be found , that 
while there are, in Clement, twenty passages parallel 
to similar ones in the N. T. Epistles, there are but 
five parallel to any in the canonical gospels. But 
these do not by any means indicate that these 
gospels were then in existence. The passages all 
relate to the sayings of Christ, which were preserved 
by tradition, as well as in older gospels. Four of 
the parallelisms are in Matthew, and no doubt were 
in the Oracles, or other collections of sayings, to 
which Clement had access. The other is in Luke, 
6th chapter, vv. 36 to 38. That also is a saying of 
Christ, which in Clement differs considerably from 
Luke, although Clement professes to give the very 
^'words of the Lord Jesus, which he spake.'' — 
[Clem. Ep. ch. 13. 

Tischendorf concludes that Clement's Epistle 
does not furnish proof of the existence of the four 
gospels at that time.^ 

In connection with the Epistle of Clement, there 
is a circumstance worthy of notice. 

In the 17th chapter of Luke, between the 1st and 
2d verses, the words elsewhere occurring in the 
gospels, ^'it had been good for that man if he had 
not been born," are wanting. Now these very 
words were in the Gospel of Marcion, in the same 
connection as they would be if between verses 1st 
and 2d, of 17th Luke. They were also used in a 
similar connection, by Clement, in the 46th chapter 

(I,) Origin of the Four Gospels, p. 52. 



42 SECOND PERIOD A. D. 80 TO A. D. 120. 

of his Epistle, long before the time of Marcion. If 
then, as is claimed, Marcion ^s Gospel is nothing 
but a corruption of Luke, how did it happen, that 
Marcion should interpolate a sentence precisely in 
the same connection in which it had been used by 
Clement? Is it not more probable that Clement 
and Marcion were using in common an ancient 
gospel, in which that sentence occurred, and that 
the author of Luke either omitted the sentence, or 
made use of a different version of the same ancient 
gospel? It is true, these or similar words occur in 
Mark and Matthew, but not in the same connection 
as in Marcion. In Clement thev are in the same 
connection. 

The authorities are somewhat conflicting , as to the 
time when Clement was Bishop, but it is now pretty 
generally agreed that he wrote his Epistle about 
A. D. 97. He is said to have lived to the year 100.' 

Besides his First Epistle to the Corinthians, there 
are several volumes of writings attributed to Clem- 
ent. There is a Second Epistle to the Corinthians ; 
the Epistle to James, giving an account of his ordin- 
ation by Peter ; two Epistles in praise of Virginity ; 
the Canons and Apostolic Constitutions, and the 
Clementines, so called, consisting of the Epitome, 
the Homilies and the Recognitions. 

The Recognitions is a religious romance of much 
interest , throwing light upon the manners and cus- 
toms of the times, and upon the religious views and 
practices of the early Christians, and especially 
illustrating the prevailing rage for miracles. 

(2.) Mosheim, vol. i, p. 96 ; 2d ed. note. 



APOSTOLIC FATHERS — CLEMENT OF ROME. 43 

There is but little doubt that portions of it, at 
least, were written in the second century ; the evi- 
dences which have been detected of a later date, 
being in the interpolations. The Latin translator, 
Eufinus, (A. D. 410), is the same who is generally 
believed to have taken such unwarrantable liberties 
with the text of Origen. 

Origen referred to the Recognitions, A. D. 230. 

Clement commences, in the Recognitions, by 
stating that he was born in the city of Rome, and 
was , from his early youth , given to meditating upon 
serious subjects; upon the nature of life, whether 
there was pre-existence , and would be immortality, 
&c. While engaged in these reflections, a report 
reached him, which took its rise in the regions of 
the east, in the reign of Tiberius Caesar. He 
speaks of the miracles of Christ. These reports be- 
came confirmed. About this time, Barnabas came 
to Rome to preach ; and he being derided by the 
people, and a tumult having arisen, Clement, who 
was a person of distinction, interfered in behalf of 
Barnabas. He becomes interested, and resolves to 
return with him to the east. Barnabas sails, and 
Clement, as soon afterwards as he can arrange his 
affairs. 

Arriving at Csesarea, Barnabas presents Clement 
to Peter, who receives him joyfully, and running 
up to him, kisses him, Peter is preparing for a 
debate with Simon Magus. (For an account of this 
discussion, see chapter 8.) 

After a long stay, and meeting with many inci- 
dents, Clement recognizes in two of the disciples of 



44 SECOND PERIOD A. D. 80 TO A. D. 120. 

Peter, Niceta and Aquila, two brothers of Clement, 
who, with their mother, had gone to a distant 
country, in their boyhood, and whom he had never 
heard of since. He also recognizes, in an old wo- 
man, and an old man, who are unknown to each 
other, and whom Clement meets at different times,, 
his mother and his father ; neither of whom he had 
seen since his boyhood. These are the '^Recogni- 
tions,'' which give title to the book. 

Doctrines. — Turning again to the First Epistle of 
Clement to the Corinthians, which, out of defer- 
ence to the learned, is the only one of the writings 
attributed to him which can be recognized as genu- 
ine, let us see what it contains. 

Though it is a. long epistle, covering more than 
forty octavo pages, and is full of doctrinal allusions, 
we look in vain for any trace of the immaculate or 
miraculous conception of Jesus, or of his miracles, 
or of his material resurrection. 

His views of the resurrection are given in the 
24th chapter, in beautiful language, similar to that 
used by Paul, in his letter to the Corinthians. He 
compares the burial of the body, to the sowing of 
fruit in the earth. 

"The sower goes forth and casts it into the ground; and the seed 
being thus scattered, though dry and naked when it fell upon the 
earth, is gradually dissolved. Then out of its dissolution, the mighty 
power of the province of the Lord, raises it up again," &c. 

He refers to the phenix ; a bird which was reported 
to live to a great age ; and says , when its days are 
fulfilled, it builds its nest, and lies down and dies, 
and when its flesh has decayed, a new bird arises in 
its place. 



APOSTOLIC FATHERS CLEMENT OP ROME. 45 

It is difficult to believe, that Clement, when he 
wrote these words, or Paul, when he declared, *'It 
is sown in corruption, it is raised in incorruption , ' ' 
''it is sown a natural body, it is raised a spiritual 
body,'^ had before him a gospel in which it was re- 
corded, that Jesus expressly denied being a spirit, 
after his resurrection, and called for meat, that 
he might demonstrate to his disciples, that he had 
a material body like theirs. 

The spiritualism of Paul and Clement was too re- 
fined for the gross conceptions of the second cen- 
tury, which would be satisfied with nothing less 
than the resurrection of the very crucified body of 
Jesus. Gospels were accordingly constructed, con- 
taining accounts of such a resurrection , related with 
great circumstantiality. 

In the 40th chapter, Clement recognizes the rites 
and ceremonies of the Jewish worship, as still sub- 
sisting in his day, apparently even in the Christian 
church . 

A large part of this epistle relates to those stir- 
ring up sedition and schism in the church. By the 
acts of these, the large-hearted father was deeply 
grieved. 

After reminding them of the time when they were 
united and harmonious, in the following beautiful 
and affecting words, 

*' Every kind of faction and schism was abomin- 
able in your sight ; ye mourned over the transgres- 
sions of your neighbors; their deficiencies you 
deemed your own ;" 



46 SECOND PERIOD A. D. 80 TO A. D. 120. 

He refers to those who, '^through pride and sedi- 
tion, have become the leaders of a detestable emula- 
tion.'' But so far from expressing feelings of 
hatred toward them, he says in the same paragraph , 
'^Let us be kind to one another, after the pattern of 
the tender mercy and benignity of our Creator.'' 
After citing many examples of humility and long 
suffering from the Old Testament, he calls upon his 
brethren to reflect, how free from wrath God is, 
toward all his creation*. — [ch. 19. 

Illustrating his subject by the peace and harmony 
of the universe , he says : 

" The heavens, revolving under his government, are subject to him 
in peace. Day and night run the course appointed by him, in no wise 
hindering each other. The sun and moon, with the companies of the 
stars, roll in harmony, according to his command, within their pre- 
scribed limits, and without any deviation. The fruitful earth, ac- 
cording to his will, brings forth food in abundance," &c. " The vast, 
immeasurable sea, gathered together by his working, into various 
basins, never passes beyond the bounds placed around it, but does as 
he has commanded." 

^^Those," said he, ''who have been the leaders of 
sedition and disagreement, ought to have respect to 
the common hope." 

He closes with this sublime benediction : 

" May God, who seeth all things, and who is the ruler of all spirits, 
and the Lord of all flesh,— who chose our Lord Jesus Christ, and us 
through him, to be a peculiar people,— grant to every soul that calleth 
upon his glorious and holy name, faith, fear, patience, long-suffering, 
self-control, purity and sobriety; to the well pleasing of his name, 
through our High Priest and Protector, Jesus Christ, by whom be to 
Him glory, and majesty, and power, and honor, both now and forever- 
more. Amen." 



APOSTOLIC FATHERS IGNATIUS. 47 

Ignatius. A. D. 115. — The personal history of 
Ignatius is so complicated with that of his epistles, 
that they cannot be separated. 

Two hundred years ago, there were fifteen epistles 
in circulation, ascribed to Ignatius, who was Bishop 
of Antioch, about the commencement of the second 
century. 

Scholars soon decided that eight of them were 
spurious. The other seven, being those addressed 
to the Ephesians, Magnesians, Trallians, Romans, 
Philadelphians and Smyrnseans, and to Polycarp, 
appeared in two forms ; one very much longer than 
the other, and in some places, containing whole 
pages not in the shorter form. Internal and other 
evidence caused the rejection of the long form, or 
long recension, and the learned settled down upon 
the short recension, or the Vossian Epistles, as they 
were named, from Vossius, their publisher, as the 
genuine writings of Ignatius; not, however, with- 
out some doubt expressed, as to the genuineness 
even of these. 

Thus matters stood until 1845 ; when Dr. Cure- 
ton, who had charge of the Syriac department of 
the British Museum, published three Syriac Epist- 
les of Ignatius, which had been discovered three 
years previous, having been procured by Archdea- 
con Tattam, from the monastery of St. Mary Dei- 
para, in the desert of Nitria, in Egypt. 

Dr. Cureton, in an able treatise, maintained that 
these were the only genuine epistles of Ignatius. 
They were the Epistles to the Ephesians, to the 



48 SECOND PERIOD A. D. 80 TO A. D. 120. 

Romans, and to Polycarp ; all in shorter form than 
in the Vossian Letters. 

For a number of years, the opinion of Dr. Cure- 
ton gained ground, and promised fair to become 
universal. But of late, the investigations of Ger- 
man scholars have resulted in raising grave doubts as 
to the integrity of any of the epistles. In England, 
the subject has undergone an animated discussion, 
and has been made the occasion of exhaustive re- 
search, resulting in very able treatises on both sides 
of the question. 

The subject was opened by the author of ^^Super- 
natural Religion.'' After reviewing the arguments 
against the accepted statements of the fathers, that 
Ignatius was sent from Antioch to Rome to be mar- 
tyred, statements upon which the genuineness of 
the letters in any shape depends, since in every 
form they purport to be written on such a journey, 
the author says : 

" This conclusion, irresistible in itself, is, however, confirmed by 
facts arrived at from a totally different point of view. It has been 
demonstrated that Ignatius was not sent to Eome at all, but suffered 
martyrdom in Antioch itself on the 20th of December, A. D. 115; 
when he was condemned to be cast to wild beasts in the amphitheater,, 
in consequence of the fanatical excitement produced by the earth- 
quake which took place on the 13th of that mouth."— [Sup. Eel. vol. 
ljp.268. 

The writer refers to a number of authorities, all 
German, except Dr. Davidson. 

This statement Vv^as subjected to the most search- 
ing criticism, by Mr. Westcott, in the Preface to 
the 4th edition of his work on the Canon, and by 
Dr. Lightfoot, in an article on the Ignatian Epistles,, 



APOSTOLIC FATHERS — IGNATIUS. 49 

published in the Contemporary Review for Febru- 
ary, 1875. Also in a milder and more liberal style, 
by Mr. Sanday, in ^^The Gospels in the Second 
Century. '^ 

The criticisms of Lightfoot, Westcott and others, 
were replied to with great ability, in over fifty 
pages of the Preface to the sixth edition of Super- 
natural Eeligion. 

The argument, briefly stated, on both sides, is as 
follows : 

Against the Martyrdom at Rome, and against 
THE Genuineness op any op the Epistles. — It is 
shown that during the winter of 115-116, the Em- 
peror Trajan, being engaged in war with the Par- 
thians, was in Antioch. If, therefore, he condemned 
Ignatius to martyrdom, he would be more likely to 
do it there, where they both were. Sending him to 
Rome would be an additional act of cruelty, not in 
accordance with the character of Trajan, who was a 
mild prince, under whose reign but one other in- 
stance of martyrdom is recorded, and that not well 
established. Ignatius, according to the account, 
was sent by a long and difficult land route, instead 
of the shorter and easier route by sea ; which is im- 
probable. Deputations of Christians have access 
to him, and accompany him, though he represents 
himself as guarded strictly by ten leopards. (Ro- 
man soldiers . ) He is represented as being permit- 
ted to write long letters , advocating the very doctrines 
for which he is condemned. The epistles do not 
contain the last exhortations and farewell words 
that might be expected; but ''are filled with ad- 



50 SECOND PERIOD A. D. 80 TO A. D. 120. 

vanced views of church government, and the dignity 
of the episcopate.'^ There is no instance recorded, 
even during the persecutions under Marcus Aurelius, 
in which any one was sent to Rome, to be cast to 
wild beasts ; although such executions frequently 
took place in Syria. Again, an earthquake occurred 
in Antioch, on the 13th of December, A. D. 115, 
which caused great consternation. This was a week 
before the martyrdom. It is probable that Ignatius 
fell a victim to the superstitious feeling which re- 
sulted from it. His remains were afterward known 
to be at Antioch, said to have been brought from 
Some, but they were probably there all the time. 

These arguments are endorsed by Davidson in 
England, and in Germany, by Volkmar, Bauer, 
Scholten and Hilgenfeld. Volkmar also adds the 
authority of an ancient writer, John Malalas, about 
A. D. 600, who lived at Antioch, and would there- 
fore, be likely to know. 

For the Martyrdom at Rome, and the Genuine- 
ness OF the Cureton (the three Syriac) Epistles. 
— The unbroken testimony of the fathers for nearly 
five hundred years. If Malalas lived at Antioch, 
so did Chrysostom and Evagrius, both earlier than 
Malalas, and both of whom state the martyrdom 
was at Rome. Besides, Malalas is shown to be en- 
tirely unreliable on several other subjects. Many 
reasons may have operated on the mind of Trajan, 
to induce him to send Ignatius to Rome, which 
cannot be judged of at this late day. Other instances 
are shown, where Christians, when in imprisonment. 



APOSTOLIC FATHERS EPISTLES OF IGNATIUS. 51 

had been permitted to see their friends, and com- 
municate with them. It is conceded that Ignatius 
suffered martyrdom, by order of Trajan. Arguments 
therefore go for naught, which are based upon the 
clemency of Trajan, or on the supposed fact that 
there were no other martyrdoms. The objection 
that he was permitted to write long letters, is re- 
moved, since it is generally conceded, that not more 
than the three short letters, according to Syriac 
version, are genuine. But little can be inferred 
from the contents of the letters. The martyr wished 
to improve that opportunity to give advice and in- 
struction which would be of lasting benefit. The^ 
connection between his execution and the earth- 
quake, is merely speculation. Furthermore, — and 
these two considerations are probably the strongest 
of all — First, the epistles are referred to in such a way 
in the Epistle of Polycarp, as to require a compli- 
cated double forgery, if the Ignatian letters are not 
genuine ; and secondly, the Epistles of Ignatius are 
quoted by Origen, A. D. 230, and still earlier, by 
Irenaeus, A. D. 190; both quotations being found 
in the Cureton Epistles. 

Such arguments are urged by Drs. Westcott, 
Lightfoot and others in England, and in Germany, 
by Bleek, Guericke and MayerhofF. 

In our judgment, ^the scales turn on the side of 
the martyrdom at Rome, and the authenticity of 
the Cureton Epistles. 

Dr. Lightfoot, while he accepts these epistles as 
genuine, states that the Vossian letters are a pro- 
duction of not later than the middle of the second 



52 SECOND PERIOD A. D. 80 TO A. D. 120. 

century, and desires the question of genuineness 
to remain an open one. But do not the Cureton 
letters, if genuine, exclude any longer form of the 
same epistles ? Besides, that question was supposed 
to have been settled by Lipsius, whose opinion Dr. 
Lightfoot himself had indorsed, before writing this 
article for the Contemporary Review. Lipsius had 
come to the conclusion that the Vossian letters were 
an interpolation ; that is, a forgery as to four, and 
an interpolation as to the other three ; and that they 
were written about A. D. 140. 

The Curetoi^ Epistles. — They are written in an 
affectionate and fatherly spirit, and the sentiments 
and views of the writer are expressed in language 
at once simple and dignified. 

When referring to those making trouble in the 

church, he does so in the following words : 

"Bear with all men, even as our Lord beareth with thee." 
(Addressed to Polycarp.) " If thou lovest the good disciples only, 
thou hast no grace; rather subdue those that are evil by gentleness." 
" Let not those who seem to be somewhat, and teach strange doc- 
trines, strike thee with apprehension." " More especially is it fitting, 
that we should bear everything, for the sake of God, that he also may 
bear us." 

In the Epistle to the Romans, the condemned 
martyr looks j oy fully forward to the time when he 
shall be offered up, as a testimony to the faith. 
He is even apprehensive, lest the brethren should 
interfere. 

" Ye cannot," said he, "give me any thing more precious than this, 
that I should be sacrificed to God, while the altar is ready." Again: 
" I am the wheat of God, and by the teeth of the beasts I shall be 
ground, that I may be found the pure bread of God." (Quoted, with 
a slight variation, by Iren^us, adv. Hger., 5. 28.) 



APOSTOLIC FATHERS IGI^ATIUS. 53 

The zeal and enthusiasm of Ignatius, in contem- 
plation of his martyrdom, rose to the height of fa- 
naticism. His mind even dwelt with delight upon 
the details of his sufferings. 

" Fire and the cross, and the beasts that are prepared, cutting off 
of the limbs, and scattering of the bones, and crushing of the whole 
body, harsh torments of the devil, let them come upon me, but only 
let me be accounted worthy of Jesus Christ." 

He coveted and earnestly desired the glory of 
martyrdom, and feared the brethren at Rome, whom 
he was addressing, might interfere in his behalf, 
before his arrival. 

THE IMMACULA.TE CONCEPTION. *^ 

Doctrine. — In the Epistle of Ignatius to the 
Ephesians, there is, apparently, an obscure reference 
to the immaculate conception of Jesus ; the first 
intimation of such a doctrine, which we have ^been 
able to find in history. 

It is in these words : 

" There was concealed from the ruler of this world, the virginity of 
Mary, and the birth of our Lord, and the three renowned mysteries, 
which were done in the tranquility of God, from the Star." 

This, at first, even in connection with what fol- 
lows, is not very clear. There appears to be a hid- 
den meaning, not easily fathomed. 

But if it be remembered, that Ignatius was Bishop 
of Antioch, in Syria, a country imbued with the 
religious and mythological ideas of Persia, that he 
must be supposed to have been familiar with the 
two principles, one of good, and the other of evil, 
and of their conflict through the ages ; and also that 
Zoroaster had been immaculately conceived by a ray 



54 SECOND PERIOD — A. D. 80 TO A. D. 120. 

from the divine reason ; had been taken to heaven 
by lightning, and there enthroned as a living star ; 
if we suppose these thoughts and images to be blend- 
ed with his Christian convictions, giving his religi- 
ous views a tinge of that Gnosticism then commen- 
cing to prevail so extensively in the church, the 
paragraph cited may be read with what follows 
more intelligibly. 

" There was concealed from the ruler of this world, the virginity of 
Mary, and the birth of our Lord, and the three renowned mysteries, 
which were done in the tranquility of God, from the Star/' Then the 
following: "And here, at the manifestation of the Son, magic began 
to be destroyed, and all bonds were loosed; and the ancient kingdom 
and the error of evil were destroyed." 

The ancient struggle is at an end ; the principle 
of good has triumphed ; and this has come from the 
influence of the living Star. The Gospel of the In- 
fancy, which was published soon afterward, and 
which Ignatius may have seen, states that the magi 
came to Bethlehem, guided by a star, in accordance 
with the prophecy of Zoroaster. 

Evidence as to the Four Gospels. — There is but 
one passage in the Cureton Epistles, which can be 
cited, even as apparent evidence of the existence of 
either of the four gospels. 

^^Be thou wise as the serpent in every thing, and 
harmless, as to those things which are requisite, as 
the dove.'' No source is indicated, whence this is 
taken. It is one of the sayings of Jesus, which 
were preserved in various forms, both by tradition, 
and in the older gospels. It is not much relied on 
as evidence. Rev. Mr. Sanday, after citing the 



APOSTOLIC FATHERS POLYCARP. 55 

passage, from the Epistle of Ignatius to Polycarp, 
and thinking it ought to be referred to the similar 
passage in Matthew 10.16, adds : 

"It is however, possible, that Ignatius may be quoting, not directly 
from our gospel, but from one of the original documents, (such as 
Ewald's hypothetical Spruch-Sammlung), out of which our gospel 
was composed; though it is somewhat remarkable that this particular 
sentence is wanting in the parallel passage in St. Livike.'^— [Gospels in 
the Second Century ^ p. 78. 

Ignatius had been forty years bishop of Antioch, 
and was said to be 86 years old at the time of his 
death. 

''The Martrydom op Ignatius.'^ — This pur- 
ports to have been written soon after the martyr- 
dom, by some persons who accompanied Ignatius 
to Eome. 

Many have expressed doubts as to its authenticity ; 
others have rejected it altogether. It is unnecessary 
to decide. The document has but little historic 
value, since the martyrdom is generally admitted. 



Polycarp. A. D. 116. — It is difficult to under- 
stand how the Ante-Nicene editors and some other 
writers can concede the genuineness of the Epistle 
of Polycarp to the Philippians, and still claim that 
it cannot be dated earlier than the middle of the 
second century. If there is any portion of it that 
belongs to that period, it must be an interpolation. 
The original epistle, if genuine, was written very 
soon after the martyrdom of Ignatius. This will 
become manifest, by comparing this letter with the 
one from Ignatius to Polycarp. 



56 SECOND PERIOD A. D. 80 TO A. D. 120. 

In that letter, Ignatius says, *' I salute him who 
is reckoned worthy to go to Antioch, in my stead, 
as I directed thee/' This can only become intel- 
ligible by reference to the 13th chapter of the Epis- 
tle of Polycarp to the Philippians . It must be borne 
in mind that Smyrna, the residence of Polycarp, 
was southeast of Philippi, in Macedonia, the place 
to which his letter was directed ; that Ignatius had 
passed through Macedonia, on his way to Rome, and 
that Antioch, whence he started, was along way 
southeast of Smyrna. Polycarp, writing from 
Smyrna to the Philippians, says : ** Both you and 
Ignatius wrote to me, that if any one went into 
Syria, he should carry your letter with him.'' He 
proceeds to say, in substance, that he will send the 
letter, if he has an opportunity. Again, same 
chapter (13), he says: ''Any more certain in- 
formation you may have obtained, both respecting 
Ignatius himself, and those with him, have the 
goodness to make known to us." 

He refers to Ignatius in language implying that 
he had proceeded, with his friends, on his journey 
to Rome. Nothing can be plainer, than if the let- 
ter is genuine, it was written after Ignatius had 
gone to Rome to suffer martyrdom , but before in- 
formation of the particulars had been sent to 
Smyrna. 

It has been objected, that in ch. 9, he spoke of 
Ignatius as having already suffered martyrdom, 
while afterward, he asked for information of Igna- 
tius and ''those with him." The latter portion has 
been thought to be an interpolation. But we do not 



APOSTOLIC FATHEES — POLYCARP. 57 

think the two passages irreconcilable . Ignatius had 
gone to Rome as a martyr, and Polycarp be- 
lieved him to have suffered when he wrote ; and in- 
quired after his companions, and for the particulars 
of the martyrdom. 

Upon the question of the genuineness of this 
Epistle, also, there has been considerable discus- 
sion. But it was expressly referred to, about the 
year 190, by IrensBus, who in his youth had known 
Polycarp personally. Polycarp lived till 155. 

Evidence as to the Four Gospels. — The pass- 
ages claimed as parallel, are all sayings of Christ, 
somewhat similar to those in the canonical gospels , 
but not ascribed to any definite source. No men- 
tion is made of either of the Gospels Luke, Mark, 
John or Matthew, by Clement, Ignatius or Poly- 
carp . 

One of the sayings of Jesus quoted by Polycarp, 
is precisely like one quoted by Clement ; but is not 
in any one of the four gospels. It is as follows : 
*^ Be pitiful, that ye may be pitied. '^ In Clement, 
word for word the same. Again : Clement ; ^^ For- 
give, that it may be forgiven you.^' Polycarp; 
'< Forgive, and it shall be forgiven you.' ^ The near- 
est to which in the canonical gospels, is, ^^For if ye 
forgive men their trespasses," &c. 

These circumstances and some others struck the 
mind of the Rev. Mr. Sanday with so much force, 
that he admitted the passages might have been de- 
rived from other collections.' 

(I.) Gospels in the Second Century, p. 87. 



58 SECOJ^D PERIOD — A. D. 80 TO A. D. 120. 

He concludes, that if the apostolic fathers did not 
make use of the gospels, they had writings closely 
resembling them. That is true, so far as the say- 
ings of Christ are concerned. But in other re- 
spects, they were widely different. The sayings of 
Jesus had become so extensively known among his 
disciples, and had been preserved in so many dif- 
ferent ways, that they maintained, for the most 
part, a substantial identity, in whatever writing 
contained. 

Perhaps the mdst satisfactory solution of the 
question of the evidence of the apostolic fathers, 
was found by Dr. Less, a German evangelical 
scholar, who wrote about the year 1770. He was 
author of a celebrated work, written to establish 
the ^'authenticity, uncorrupted preservation, and 
credibility of the New Testament. '' He was stimu- 
lated to investigate the question, by a remark of 
Lord Bolingbroke. In his Letters on the Study of 
History, Bolingbroke had exposed a want of judg- 
ment in *' those who attempt to vindicate the an- 
tiquity of the sacred writings by examples drawn 
from the fathers of the first century, with a design 
to prove that these fathers had read the gospels ; 
though the instances alleged amounted to no dem- 
onstration . ' ^ 

Whereupon Dr. Less gave the subject a very care- 
ful and thorough examination. The result is given 
by Bishop Marsh, in a note to Michaelis, as follows : 

"From the Epistle of Barnabas, no inference can be adduced 
that he had read any part of the New Testament. 



APOSTOLIC FATHERS NOT WITNESSES TO GOSPELS. 59 

** From the General Epistle, as it is called, of Clement of 
Rome, it may be inferred, that Clement had read the First Epistle 
of the Corinthians. 

*' From the Shepherd of Hermas, no inference -whatever can be 
drawn. 

" From the Epistle of Ignatius, it may be concluded that he had 
read St. Paul's Epistle to the Ephesians, and that there existed In his 
time, evangelical writings, though it cannot be shown that he quoted 
from them. (This investigation was made long before the discovery 
of the Cureton Epistles, and the remark of Dr. Less was founded upon 
the Vossian Letters, which were more voluminous, and included four 
spurious letters ascribed to Ignatius.) 

"From PoLYCARP's Epistle to the Philippians, it appears 
that he had heard of St. Paul's Epistle to that community, and that 
he quotes a passage which is in the First Epistle to the Corinthians, 
and another which is in the Epistle to the Ephesians; but no positive 
conclusion can be drawn, with respect to any other Epistle, or any 
of the Four Gospels."— [Michaelis by Marsh, vol. 1, p. 354, citing Leasj 
Gesoh. der Religion, pp. 503-537, ed'n 1786, 

As the result of this analysis, including, besides 
the apostolic fathers proper, Barnabas and Hermas, 
and extending to about the middle of the second 
century, no evidence of the four gospels was seen, 
in the writings of the apostolic fathers, by this em- 
inent German theologian. Subsequent English 
and American ecclesiastical writers have discovered 
much, as they suppose, which escaped his careful 
scrutiny. 

All three of the apostolic fathers mentioned Paul 
expressly, and referred to his writings. 

Clement, in writing to the Corinthians, referred 
to Paul's Letter to them, and Polycarp, in his Let- 
ter to the Philippians, spoke of Paul's Epistle to 
that Church. 

There has been an attempt made to make Poly- 
carp a witness for the four gospels, in another man- 



60 SECOND PERIOD — A. D. 80 TO A. D. 120. 

ner. Feuardentius, in his note to Irenasus, 3. 3^ 
published, with some other fragments, what pur^ 
ported to be a fragment of Poly carp, out of a very 
ancient manuscript of Victor Capuanus' catena 
upon the four evangelists, wherein Polycarp men- 
tioned each by name ; ^ Vhich catena," says Feuar- 
dentius, *^he there promises to publish ; but whether 
he did or no , I know not . " Victor Capuanus lived , 
A. D. 480, according to this writer. Grynseus^ 
places him at A. D. 455: others a hundred years 
later. 

This testimony may be stated thus : Feuardentius 
says, that Capuanus had, in 480, a manuscript,, 
showing that Polycarp, more than 300 years pre- 
vious, mentioned the four gospels. 

Westcott prudently abandons this evidence, sig^ 
nificantly asking, '^Is anything known of the MS. 
catena, from which it was taken?"' 

Polycarp was for many years. Bishop of Smyrna,, 
and was martyred, A. D. 155. 

He was a devoted Christian, and an able ex- 
pounder of the faith. In his treatment of heretics, 
he traveled in the footsteps of Clement and Igna^ 
tins. 

Speaking of Valens, who had been a presb3^er^ 
but who had departed from the faith, he says : 

" I am deeply grieved, therefore, brethren, for him and for his wife;^ 
to whom may the Lord grant true repentance I And be ye, then, 
moderate in this matter, and do not count such as enemies, but call 
them back as suffering and straying members, that ye may save your 
whole body."— [Ch. 11. 

(i) Canon, p. 36. 



APOSTOLIC FATHERS. 61 



RECAPITULATION. 

The apostolic fathers make no mention of the 
miracles of Jesus, nor do they refer to any of the 
circumstances connected with the alleged material 
resurrection. 

Upon that subject, Clement holds the same views 
with Paul, and illustrates them in an impressive 
and beautiful manner. 

Ignatius, A, D. 115, appears to allude, in a mys- 
terious way, to the immaculate conception of Jesus ; 
the first time we find it mentioned in history. 

No reference is made toeither of the four gospels, 
nor to the Acts of the Apostles, nor are there any 
quotations except such as evangelical writers con- 
cede may have been taken from other sources. 

''The Martyrdom of Polycarp.^' — This was 
doubtless one of the earliest of the martyria. Its 
genuineness has been denied ; but the question is of 
little importance, as the document contains noth- 
ing of much historical value, in the way of fact or 
doctrine. 



CHAPTER IV. 

THE LOST GOSPELS OF THE SECOND CENTURY. 



Gospel According to the Hebrews. 

This is the most celebrated of all the ancient gos- 
pels. It made its first appearance early in the sec- 
ond century ; probably not later than 125, and pos- 
sibly five or even ten years sooner. 

As this gospel, in various forms, and under dif- 
ferent titles , was the one most in use among the 
Christians of the second century, we shall give all the 
citations of it by the fathers, and all the fragments 
of the gospel which they have preserved. 

1. Hegesippus ; a. D. 185. According to Euse- 
bius. Ecclesiastical History, bk. 4, ch. 22. 

Eusebius here says of Hegesippus, 

" He has also written (laid down) some things concerning the Gospel 
according to the Hebrews and Syrians, as also concerning the Hebrew 
language, by which he evidences that he was converted from Judaism 
to Christianity." 

It may be mentioned in passing, that this is the 
principal testimony relied upon to show that there 
was a Syriac Version of the canonical gospels in 
the second century. But so far from its being any 
evidence of the fact, Eusebius was not referring at 
all to the canonical gospels, or either of them, but 



LOST GOSPELS GOSPEL OP THE HEBREWS. 63 

to the Gospel of the Hebrews. He calls it the Gos- 
pel according to the Hebrews and Syrians ; by which 
he evidently means, that it was used by the Jews in 
Syria, as elsewhere. 

This view is confirmed by the statement of Jer- 
ome, which will appear presently, that the Gospel 
of the Hebrews was written ''in the Chaldee and 
Syriac languages.'' It appears it was used by the 
Nazarenes residing in Berea, Syria ; hence it was 
translated into Syriac. 

2. Clement OF Alexandria; A. D. 200. Strom- 
ata, bk. 2, ch. 9. 

"And it is written in the Gospel according to the Hebrews, 'He who 
wonders shall reign, and he who reigns shall be at rest.'" 

3. Origen ; A. D. 230. Comm. in Joan. : 

" But if any one will receive the Gospel according to the Hebrews, 
in which our Savior says, 'The Holy Ghost, my mother, lately took me 
by one of my hairs, and bore me to the great mountain Tabor,' " &c. 

From the same. Fragment of the gospel, preser- 
ved in Hom. 8, in Matt. tom. 3, p. 21 : 

"But let us treat this place a little otherwise: It is written in a 
certain gospel, which is entitled, 'according to the Hebrews,' (if any 
one be pleased to receive it, not as of any authority, but only for 
illustration) of the present question." 

Then comes the following account of the collo- 
quy between Jesus and the rich man, which the 
reader can compare with Matt. 19. 16-24. As he 
does so, he may wonder at its being pronounced by 
Origen, *'not of any authority,' ' since it is in spirit 
the same as the account in Matthew, and is some- 
what more simple and natural. 



64 SECOND PERIOD — A. D. 80 TO A. D. 120. 

There is reason to believe that the clause in 
brackets is one of the many interpolations to which 
it is well known the writings of Origen have been 
subjected. In the same sentence he himself speaks 
of it as a gospel ; not as a book called ''the Gospel 
according to the Hebrews/' but as a gospel, ''en- 
titled according to the Hebrews.'' The phrase 
"it is written," used by the fathers, is generally 
understood to apply to writings considered script- 
ural. Origen says, "It is written in a certain gos- 
pel." It will be seen also directly, that Jerome 
speaks of this gospel as "one which Origen often 
used." 

The following is the narrative. 

"Another rich man said unto him, 'Master, what good thing shall I 
do that I may live ?' He said unto him, *0 man, fulfil the law, and 
the prophets.' And he answered him, 'I have done so.' Then said he^ 
unto him, *Go sell all thou hast, and give to the poor; and come, fol- 
low me.' 

"Then the rich man began to smite his head, and it pleased him not. 
And the Lord said unto him, *How sayest thou, I have fulfilled the law^ 
and the prophets, when it is written, in the law. Thou shalt love thy 
neighbor as thyself ? And lo, many of thy brethren, sons of Abra- 
ham, are covered with filth, and dying of hunger, and thy house is full 
of many good things, and nothing therefrom goeth forth at any time, 
unto them.' " 

"And turning himself about, he said unto Simon, his disciple, sit- 
ting near him, 'Simon, son of Jonas, it is easier for a camel to go 
through the eye of a needle, than for a rich man to enter into the 
kingdom of heaven.' " 

Rev. S. Baring-Gould, after comparing this with 
the corresponding passage in Matthew, says : 

"The comparison of these two accounts is not favorable to that in 
the canonical gospel. It is difficult to understand how a Jew could. 



LOST GOSPELS — GOSPEL OF THE HEBREWS. 65 

have asked, as did the rich young man, (according to Matthew's Gos- 
pel), what commandments he ought to keep, in order to enter into 
life. The decalogue was known by heart to every Jew. Moreover, 
the narrative in the lost gospel is more connected than in the canon- 
ical gospel." 

To which may be added, that the account is con- 
siderably shorter than in the Gospel of Matthew, or 
Mark ; indicating, according to a principle which 
will be frequently adverted to as we proceed, that 
it was first written. The narrative in Luke is of 
about the same length with that in the Hebrews. 

4. EusEBius; A. D. 325. Ecc. Hist. bk. 3, ch. 
25. 

In enumerating the apocryphal books, he adds : 

"In this number, some have placed the Gospel according to the 
Hebrews; with which they of the Jews, who profess Christianity, are 
very much delighted." 

Again, speaking of the Ebionites ; ib. ch. 27: 

"They made use only of that which is called the Gospel according 
to the Hebrews; very little esteeming any other." 

Again, speaking of Papias ; ch. 39 : 

"He mentions another history, concerning a woman accused of 
many crimes before our Lord, which is contained in the Gospel ac- 
cording to the Hebrews." 

5. Epiphanius ; a. D. 385. Hseres. 29, sec. 9 : 

"They (the Nazarenes) have tbe Gospel of Matthew most entire in 
the Hebrew language, among them: for this truly is preserved among 
them; as it was at first in Hebrew characters. But I know not wheth- 
er they have taken away the genealogy from Abraham to Christ." 



66 SECOND PERIOD — A. D. 80 TO A. D. 120. 

Again, against Heresies, 30 : (Ebionites.) 

"They (the Ebionites) also receive the Gospel according to Matthew. 
FoT this, both they and the Cerinthians make use of, and no other. 
They call it the Gospel according to the Hebrews; for the truth is, 
that Matthew is the only one of the New Testament writers who 
published his Gospel and preaching in the Hebrew language and He- 
brew characters." 

Again ; in Sec. 13 : 

"In the gospel which they (the Ebionites) have called the Gospel 
according to Matthew, which is not entire and perfect, but corrupted 
and curtailed, and which they call the Hebrew Gospel, it is written: 

"There was a certain man called Jesus; and he being about thirty 
years of age, made choice of us. (This was called also the Gospel of 
the Twelve Apostles.) And coming to Capernaum, he entered into the 
house of Simon, called Peter, and opening his mouth, said: When I 
passed by the Lake of Tiberias, I chose John and James, the sons of 
Zebedee, and Simon and Andrew, and Thaddeus, and Simon 
Zelotes, and Judas Iscariot; and thee, Matthew, sitting at the receipt 
of custom, I called, and thou didst follow me. I will, therefore, that 
ye be my twelve apostles, for a testimony to Israel. And John the 
Baptist was baptizing, and the Pharisees went out to him, and were 
baptized, and all Jerusalem, 

" * And John had his garment of camel's hair, and a leathern girdle 
about his loins, and his meat (according to that gospel) was wild 
honey, the taste of which was like manna, or as cakes made with honey 
and oil.* Thus they change the true account into a falsehood, and for 
locusts, put cakes made with oil and honey. 

"The beginning of their gospel was this: *It came to pass, in the 
days of Herod, King of Judsea, that John came baptizing with the 
baptism of repentance, intheBiver Jordan, who was reported to be of 
the family of Aaron, the high priest, the son of Zacharias and Eliza- 
beth; and all people went out after him.' 

"And after several other things, it is said in this gospel: *The peo- 
ple being baptized, Jesus also went, and was baptized by John; and as 
he ascended out of the water, the heavens were opened, and he saw 
the Holy Spirit of God in the form of a dove, descending and enter- 
ing into him; and a voice was made, {egeneto)^ from heaven, saying: 
Thou art my beloved Son, in whom I am well pleased; and then an- 
other, I have this day begotten thee; and suddenly there shone around 



LOST GOSPELS GOSPEL OF THE HEBREWS. 67 

the place a great light; which when John saw, (says this gospel), he 
said to him, Who art thou, Lord? and then another voice from heaven 
came to him, 'This is my beloved Son, in whom I am well pleased.' 
Hereupon, (according to this gospel), John fell down before him, and 
said, *0 Lord, I pray thee, baptize me;' but he hindered him saying, 
that it is so fit, that all things should be fulfilled. See how their false 
doctrine appears everywhere, how all things are imperfect, disordered 
and without truth or order. 

"So also Cerinthus and Carpocrates, using the same gospel of theirs, 
would prove from the beginning of that Gospel according to St. Mat- 
thew, viz., by the genealogy, that 'Christ proceeded from the seed of 
Joseph and Mary.' But they (the Ebionites) have quite other senti- 
ments; for they have taken away the genealogy from Matthew, and 
accordingly begin their gospel, as I have above said, with these words: 
It came to pass, in the days of Herod, King of Judaea, &c." 

Again, Epiphanius says, sec. 16 : 

"They (the Ebionites) do not say that he, (Christ), was begotten of 
the Father, but made as one of the angels; but being greater than 
they, he has dominion over them, and all the works of the Almighty; 
and that he came and taught that which is contained in their gospel, 
viz., 'I came to abolish sacrifices; and unless ye cease to offer sacrifices, 
the wrath (of God) shall not cease from you.' And such as these are 
their tenets." 

Epiphanius also tells us,^ that a certain Jew, 
called Joseph, found in a cell at Tiberias, in the 
time of Constantine, the Hebrew Gospel ascribed to 
Matthew. Not much confidence has been placed in 
this statement by subsequent writers. 

6. Jekome; A.D. 400. Catal. Vir. Illust. in Matt. 

"Matthew, also called Levi, who became from a publican an apostle, 
was the first who composed a gospel of Christ; and, for the sake of 
those who believed in Christ from among the Jews, wrote it in the 
Hebrew language and letters ; but it is uncertain who it was who 
translated it into Greek. Moreover the Hebrew (copy) itself is to this 
time preserved in the library of Cassarea, which Pamphilus the mar- 
tyr, with much diligence, collected. The Nazarenes who live in 
Berea, a city of Syria, and make use of this volume, granted me the 
favor of writing it out; in which (gospel), there is this observable, that 

(i.) Haeres. 30, Ebion. sec. 6. 



68 SECOND PERIOD — A. D. 80 TO A. D. 120. 

wherever the evangelist either cites, himself, or introduces our Savior 
as citing, any passage out of the Old Testament, he does not follow 
the translation of the LXX, but the Hebrew copies; of which there 
are these two instances, to wit: 'out of Egypt have I called my Son;' 
and 'he shall be called a Nazarene.' " 

[Note. — If this statement of Jerome, who is not very reliable, could 
be depended upon, there was a version of the Old Testament then in 
circulation, containing the latter passage; a passage which, it has been 
often asserted, was not in the Old Testament; and which is not now 
to be found in that volume.] 

Again, same work, Life of James ; after relating 
various wonderful things concerning James , he says : 

"The gospel also, which is called 'according to the Hebrews,' and 
which I translated into Greek and Latin, and which Origen of ten used, 
relates that after our Savior's resurrection, when our Lord had given 
the linen cloth to the priest's servant, he went to James, and appeared 
to him; for James had sworn that he would not eat bread, from that 
hoar in which he drank the cup of the Lord, till he should see the 
Lord risen from the dead. And a little after, the Lord said, 'Bring 
the table and the bread;' and then it is added, he took the bread and 
blessed it, and brake it, and gave it to James the Just, and said 
to him, 'My brother, eat thy bread; for the Son of man is risen from 
the dead.'" 

This appearance is not related in the canonical 
gospels ; but an appearance to James is mentioned 
by Paul, 1 Cor. 15. 7 ; which would indicate that 
the Gospel of the Hebrews contained the oldest 
traditions. 

Again ; Jerome, adv. Pelag. 1. 3, in prin. 

"In the Gospel according to the Hebrews, which is written in the 
Chaldee and Syriac languages, which the Nazarenes use, that accord- 
ing to the Twelve Apostles; or as most think, according to Matthew; 
which is in the library of Cagserea, there is the following history: 

" 'Behold, the mother and brethren of Christ spake to him: John the 
Baptist baptizeth, f or the remission of sins; let us go and be baptized 
of him. He said to them, In what have I sinned, that I have need to 
go and be baptized by him ? unless my saying this proceeds, perhaps, 
from ignorance ?' 



LOST GOSPELS GOSPEL OF THE HEBREWS. 69 

"And in the same volume it is said, 'If thy brother offend thee by 
any word, and make thee satisfaction, though it be seven times in a 
day, thou must forgive him.* Simon, his disciple, said to him, 'What! 
Seven times in a day ?' The Lord answered and said unto him, *I tell 
thee also, even till seventy times seven.' " 

Again, Jerome, Lib. 4, Comm. in Isai. c. 11. 

"According to this gospel, which is written in the Hebrew language 
and read by the Nazarenes, the whole fountain of the Holy Ghost de- 
scended upon him. Besides, in that gospel just mentioned, we find 
these things written: 

" 'It came to pass, when the Lord ascended from the water, the 
whole fountain of the Holy Ghost descended, and rested upon him, 
and said to him, 'My Son, among all the prophets, I was waiting for 
thy coming, that I might rest upon thee; for thou art my rest; thou 
art my first begotten Son, who shall reign to everlasting ages.' " 

And again, in Lib. 11, Comm. in Isai. 40, 11 : 

"But it is written in the Gospel according to the Hebrews, which 
the Nazarenes read, 'The Lord said. The Holy Ghost, my mother, just 
now laid hold on me.' " 

By the same, in Lib. 2, Comm. in Mic. 7. 6 : 

"Whoever reads the book of Canticles, and will understand, by the 
spouse of the Soul, the word of God, and will believe the gospel which 
is entitled, 'The Gospel according to the Hebrews,' which I lately 
translated, in which our Savior is introduced, saying, 'Just now my 
mother, the Holy Ghost, laid hold on me by one of my hairs,' will not 
scruple to say, the Word of God was born of the Spirit, and the soul, 
which is the spouse of the Word, has the Holy Ghost for its mother-in- 
law, who, in the Hebrew language, is expressed in the feminine gen- 
der." 

The same in Lib. 6, Comm. Ezek. 18. 7 : 

"In that which is entitled, 'The Gospel according to the Hebrews,' 
it is reckoned among the chief of crimes, for a person to make sor- 
rowful the heart of his brother." 

Again ; Jerome, Lib. 1, Comm. in Matt. 6.11: 

•'Inthegospelentitled, 'according to the Hebrews,' I find, instead 
of supersubstantial bread,' 'mahar;' which signifies the morrow; so, 
the sense is, 'Give us this day, the bread necessary for the morrow;' i. 
e., for the future." 



70 SECOND PERIOD^ — A. D. 80 TO A. D. 120. 

Again, the same. Lib. 2, Coram, in Matt. 12. 13. 

"In the Gospel which the Nazarenes and Ebionites use, (which I 
lately translated out of Hebrew into Greek, and which is by most 
esteemed the authentic Gospel of Matthew), the man who had the 
withered hand, is said to be a mason, and prayed for relief in the fol- 
lowing words: 

"'I was a mason, who got my livelihood by my hands; I beseech 
thee, Jesus, that thou wouldst restore to me my strength, that I may 
no longer thus scandalously beg my bread.' " 

And again, in Lib. 4, Comm. in Matt. 23. 

"In the gospel which the Nazarenes use, for the son of Barachias, I 
find written, 'The son of Joiada.' " 

The following extracts also are from Jerome : 
From Lib. 4, Comm. in Matt. 27. 16 : 

"In the gospel entitled, 'according to the Hebrews.' he (Barabbas), 
is interpreted. The son of their master, who was condemned for sedi- 
tion and murder." 

Same book : 

"In the gospel which I have often mentioned, we read, that a lintel 
of the temple, of immense size, was broken and rent." (At the time 
of the crucifixion.) 

From Epistle ad. Hedib. ch. 8. 

"In that gospel which is written in Hebrew letters, we read, not that 
that the vail of the temple was rent, but that a lintel (or beam) of a 
prodigious size fell down." 

From lib. 3, Comm. in Ep. ad. Eph. c. 5, v. 4 : 

"In the Hebrew Gospel, we read, that our Lord said to his disciples, 
*Be ye never cheerful, unless when you can see your brother in love.'" 

From Prsef. lib. 18, Comm. in Isai. : 

"For when the apostles supposed him to be a spirit, or according to 
the Gospel which the Nazarenes received, an incorporeal demon, he 
said to them, 'Why are ye troubled,' &c." 



LOST GOSPELS GOSPEL OF THE HEBREWS. 71 

And in De Vir. 111. c. 16, in Ig., he bears the follow- 
ing testimony to the source whence Ignatius was 
supposed to have taken the quotation, concerning 
the conversation between Jesus and his disciples, 
after the resurrection. 

"In the epistle to the Smyrnseans, (which, in the time of Jerome, and 
until lately, was thought to have been written by Ignatius,) he (Igna- 
tius) takes a testimony from the Gospel which I lately translated, as 
spoken by Christ; he says, I saw Christ in the flesh after the resurrect- 
ion, and believe that it was he; and when he came \o Peter, and to 
those who were with Peter, he said unto them. Behold, feel me, and 
see that lam not an incorporeal spirit; and presently they touched 
and believed. " 

Such are the testimonies of the fathers concern- 
ing this famous gospel, and the fragments of it 
which they have preserved for our inspection. 

It may be added, that it was not condemned in 
the decree of Gelasius, A. D. 494. 

There has been much diversity of opinion, and a 
good deal of learning brought to bear upon the 
question whether the Gospel according to the He- 
brews was written by Matthew ; and if not, whether 
Matthew wrote a Gospel in Hebrew. 

It will be seen by the foregoing extracts, that 
Epiphanius and Jerome are very explicit in assert- 
ing that this was the Gospel of Matthew. 

The readiness with v/hich these statements are set 
aside by able modern writers, may be regarded as 
an instructive commentary upon the degree of 
credit and authority to which the fathers are entit- 
led, on questions requiring for their decision an 
educated and critical judgment. 



72 SECOJS-D PERIOD A. D. 80 TO A. D. 120. 

It will be noticed hereafter, that Jerome asserts, 
with the same positiveness, that the Gospel of the 
Infancy, which he translated from memory, and a 
portion of which translation has since been called 
the Gospel of the Birth of Mary, was written also 
by Matthew. In that case, he went so far as to say, 
it was in Matthew's own handwriting. (See chap- 
ter 17.) 

That the Gospel of the Hebrews was Matthew's 
Hebrew Gospel, was the opinion of Dupin,' and 
Father Simon. ^ Beausobre considered it, whether 
written by Matthew or not, very ancient, and of 
very high authority. 

Dr. Niemeyer thought this gospel, ^^the fountain 
from which other writings of this sort, have deriv- 
ed their origin ; as streams from a spring." Bar- 
onius said, *' The present Greek text of St. Mat- 
thew is of no value or authority, unless it were to 
be compared with the Hebrew Gospel of the Naza- 
renes, which is the true original. "^ 

Michaelis [A. D. 1777], examined the question 
critically. After citing Father Simon, Dr. Mill, 
and other writers, and admitting frankly that the 
Nazarenes knew nothing of the Greek gospels, he 
considers whether in the gospel of the Nazarenes, 
like that of the Ebionites, the first two chapters of 
Matthew were wanting. He examines Jerome's 
references to the gospel which he had translated, 
and comes to the conclusion, that while there is no 

(I.) History of the Canon, vol. 2, c. 2, 3. 
(2.) Crit, Hist. N. T., Ft. i, ch. 7, 9. 
(3.) Annal. ad. Am. Ct. 34, num. 175. 



LOST GOSPELS GOSPEL OF THE HEBREWS. 73 

trace of the first chapter of Matthew, it probably 
contained the second chapter. He does not speak 
with much confidence, however, and says, ''at diff"- 
erent times, I have entertained different opinions 
on this subject.'' 

The difficulty experienced by this eminent schol- 
ar, appears to have been easily surmounted by more 
modern writers, some of whom do not hesitate to 
assert, in the most positive manner, that the refer- 
ences of Jerome prove that the gospel which he 
translated contained both chapters. 

Michaelis finally concludes, upon the main ques- 
tion, that if the Gospel of the Hebrews was origin- 
ally the Hebrew Gospel of Matthew, it received 
various additions among theNazarenes, after it had 
been translated into Greek. ^ 

Bishop Marsh, assuming that the Gospel of Mat- 
thew was a translation from the Hebrew, thinks 
the first two chapters may not have been in the 
original, and that the Greek translator prefixed a 
translation of some other Chaldee document, con- 
taining an account of the birth of Christ.^ 

Stroth, (1780), whose essay on the subject was 
printed in Eichhorn's Repertorium, contended that 
the Gospel of the Hebrews was used by Justin 
Martyr ; an opinion which many others have since 
adopted. 

(i.) Vol. 3, p. 169. 

(2.) Notes to Michaelis. vol. 3, pt. 2. p. 139. 



74 SECOND PERIOD — A. D. 80 TO A. D. 120. 

Bishop Marsh , referring to this theory of Stroth ^ 
and to the reasons given, which had been favorably 
referred to by Dr. Rosenmueller (A. D. 1800), says, 
'* It is true that if the force of these arguments be 
admitted, and they seem really convincing, we can- 
not produce Justin as an evidence of the four gos- 
pels/'^ 

Norton thinks the Gospel of the Hebrews should 
not be considered apocryphal, and says, in its prim- 
itive form it was probably the Hebrew original of 
Matthew.^ 

Toland says the Gospel of the Hebrews was pub- 
licly read in the Nazarene and Ebionite churches 
as authentic, ^^for above 300 years;'' and was 
'^alleged as a true gospel'' by Papias, Ignatius, 
Clemens Alexandrinus, Justin Martyr, Hegesippus 
and others. Tischendorf finds that it was proba- 
bly used by Justin, by the author of the Clemen- 
tines, and by Tatian and Hegesippus.^ 

From the views of these writers, after comparing 
them carefully with the testimony of the fathers, 
in the foregoing pages, we may, perhaps, elicit the 
truth, and state it in a few simple propositions. 

1. The Gospel of the Hebrews was an ancient 
gospel, and nearly the only one in use among the 
Jewish Christians, in the first ages of the Church. 
It was also extensively used by others , and was of 
high authority with the fathers. 

(i,) Notes to Michaelis, vol. i, p. 361. 

(2.) Genuineness of the Gospels, vol. i, pp. 214, 225. 

(3.) Origin of the Four Gospels, p. 78. 



LOST GOSPELS — GOSPEL OF THE HEBKEWS. 75 

2. It was universally attributed to Matthew. 

3. There was no other Gospel of Matthew at 
that time. (First half of second century.) The 
Hebrew Gospel of Matthew so much talked about, 
other than the Gospel of the Hebrews, is a myth, 
so far as there is any historical evidence. 

4. The Greek Gospel of Matthew was a subse- 
quent production, and either originally appeared in 
the Greek language, or was a translation of the 
Gospel of the Hebrews, with extensive changes and 
additions. There is reason to believe it to have 
been an original compilation, based upon the Ora- 
cles of Christ, but containing, in whole, or in part, 
a number of other manuscripts. 

The arguments used to prove that Matthew's 
Gospel was originally in Hebrew, all run in a cir- 
cle. They assume that the Greek gospel is in some 
way from Matthew, and is therefore authoritative. 
The reasoning then runs smoothly, and ends in 
proving a Hebrew Matthew, a document of the ex- 
istence of which no mention is made in history ; if 
we except a vague tradition never yet traced to its 
source. 

As a specimen of this reasoning, we may refer to 
the argument of Jones, contained in three proposi- 
tions : 

1. The Greek gospel contains all that Matthew 
ever wrote ; else it would not be a complete revela- 
tion of the divine will, so far as Matthew is con- 
cerned. 



76 SECOND PERIOD A. D. 80 TO A. D. 120. 

2. It differed from the Gospel of the Hebrews. 

3. Therefore the latter was not written by Mat- 
thew. 

The corollary would be, that there was a Gospel 
of Matthew in Hebrew, different from the Gospel 
of the Hebrews. 

By whom AND WHEN WRITTEN. — It wiU be safe to 
accept the almost unanimous opinion of theological 
writers, that the Hebrew Gospel used by the Naz- 
arenes and Ebionites, was not written by Matthew. 
The author is unknown. 

It was a compilation made for the use of the 
Jewish Christians, from the gospels and gospel 
documents then in circulation ; the manuscripts 
principally used appearing to be, the Oracles or 
Sayings of Christ, and the Gospel, Preaching and 
Doctrine of Peter. The Oracles probably consti- 
tuted the principal basis, and as they had been at- 
tributed to Matthew, that circumstance is sufficient 
to account for the association of the apostle's name 
with this gospel. 

The exact time when it was written can only be 
a matter of conjecture. It could not have been 
later than the first quarter of the second century. 

Jerome supposed it to have been written before 
the epistles of Ignatius. But this was because he 
thought Ignatius had referred to it in his epistle to 
the Smyrnaeans ; a document of which Ignatius was 
not the author. 



LOST GOSPELS GOSPEL OF THE HEBREWS. 77 

Doctrines. — There is no sufficient evidence that 
this gospel contained the doctrine of the immacu- 
late conception of Jesus. On the contrary, it is 
well understood that the earlier Jewish Christians 
did not believe in it. 

The miracles of Christ now first begin to be 
heard of, and as might be expected, the first men- 
tioned are those relating to the healing of the sick 
and deformed. The more wonderful and startling, 
such as turning water into wine, and raising to life 
a human body in a state of decomposition, are not 
met with until some time afterward. 

The doctrine of the resurrection of Christ in a 
material body, now for the first time appeared, and 
was stoutly maintained by the fathers afterward. 



CHAPTER V. 

LOST GOSPELS OF THE SECOND CENTURY.—Continued. 



Gospel According to the Egyptians. 

This is universally conceded to have been a very- 
ancient gospel. The learned Dr. Lardner thinks 
it was not written until the second century.' 

Clement of Alexandria (A. D. 200) mentions it 
in various places, and gives several fragments from 
it: 

1. From Stromata, bk. 3, ch. 6. 

"When Salome asked our Lord, 'How long death should prevail,' 
(not as though life were an evil, or the creation an evil), he answered, 
*As long as ye women do bring forth children.' " 

From what follows, it will be seen that this pass- 
age was in the Gospel of the Egyptians. The fact 
that the gospel is not cited by name in this place, 
becomes , after we know the quotation was taken 
from that book, a very strong indorsement of it ; 
since it is asserted that Jesus said what he was re- 
ported to have said, in the Gospel of the Egyptians. 

2. From the same, ch. 9. 

" But they who oppose the established order of God, by their spuri- 
ous pretences to celibacy, cite those things which our Saviour spake to 

(I.) Works, vol. 3, p. 204. 



LOST GOSPELS GOSPEL OF THE EGYPTIANS. 79 

-Salome, which I just before mentioned. They are, 1 think, in the 
Gospel according to the Egyptians; for they say that our Savior him- 
self said, *I am come to destroy the works of the woman; that is, the 
works of female concupiscence, generation and corruption.' 

"Afterward, Salome asked him how long it should be that death 
should prevail against men ? And he answered, While ye women 
bring forth children. 

"Hereupon she said, 'Then I have done well in bearing no children, 
seeing there is no necessity of generation.' To which our Lord 
jeplied, Teed upon every herb, but that which is bitter, eat not.' " 

3. From the same, ch. 13. 

"Wherefore Cassianus saith, that when Salome asked, when the 
things should be known concerning which she inquired, our Lord 
answered, 'When you shall despise the covering of your nakedness, 
and when two shall become one, and the male with the female, 
neither male nor female.' First, (I observe) we have not this saying 
in the four gospels given to us, but in that according to the Egyp- 
tians." 

This passage, quoted from the Gospel of the 
Egyptians, may be found in similar language in 
the second Epistle to the Corinthians, formerly at- 
tributed to Clement of Rome, but which is now 
thought to have been written not earlier than 
A. D. 150. 

The next author who refers to this gospel, is Or- 
igen ; (A. D. 230.) In his Homily on the Gospel 
of Luke, ch. 1. v. 1, he says : 

"The church has four gospels, the heretics many; among which is 
that according to the Egyptians, that according to the Twelve Apos- 
tles," &c. (This according to the Latin translator of Origen.) 

The next is Jerome ; Prsef. in Com. in Matt. : 

"The evangelist Luke declares that there were many who wrote 
gospels, when he says, 'Forasmuch as many,' &c. &c. (ch, 1, v. 1,) 
which being published by various authors, gave birth to several her- 
esies; such as that according to the Egyptians, and Thomas, and 



80 SECOND PERIOD — A. D. 80 TO A. D. 120. 

Matthias, and Bartholomew, that of the Twelve Apostles, and Basil- 
ides, and Apelles, and others, which it would be tedious to enumer- 
ate; in relation to these it will be enough at present to say, that there 
have been certain men who endeavored, without the spirit and grace 
of God, rather to set forth some sort of account, than to publish] a 
true history." 

It will be seen that Jerome admits that not only 
the Gospel of Basilides, composed about A. D. 125, 
and other gospels, admitted to have been first pub- 
lished in the second century, were written before 
that of Luke, but even the Gospel of Apelles also, 
which was written not earlier than A. D. 160. 

That the Gospel of the Egyptians was one of 
those referred to in Luke's preface, was the opinion 
of Origen, Theophylact and others of the ancients, 
and among the moderns the same view has been 
expressed by Grotius, Dr. Grabe, Erasmus, an^ 
many others. 

Epiphanius speaks of this gospel,' and thus refers 
to one of its doctrines : 

"They (the Sabellians) make use of all the Scriptures, both of the 
Old and New Testament, but principally of some certain passages, 
which they pick out according to their own corrupt and preposterous 
sentiments. But the whole of their errors and the main strength of 
their heterodoxy they have from some apocryphal books, but princi- 
pally from that which is called the 'Gospel of the Egyptians;' which 
is a name some have given it: for in that, many things are proposed 
in a hidden, mysterious manner, as by our Savior, as though he had 
said to his disciples, that the Father was the same person, the Son the 
same person, and the Holy Ghost the same person." 

The learned Dr. Grabe^ has a long dissertation 
concerning this gospel, the substance of which is,. 

(I.) Haeres. 62. 2. 

(2=) Spiceleg. Patr. torn, i, pp. 13 to 34. 



LOST GOSPELS — GOSPEL OF THE EGYPTIANS. 81 

that it was composed by some Christians in Egypt ; 
that it was published before either of the canonical 
gospels, and that Clement of Alexandria did not 
reject it, but endeavored rather to explain it ; which 
he would not have done , had he considered it the 
work of a heretic. 

Dr. Mill * thinks this and the Gospel of the He- 
brews were composed before either of our canonical 
gospels, and that the authors of it were probably 
Essenes, who received the Christian doctrine from 
the preaching of Mark at Alexandria. 

Mr. Whiston says : 

"The Therapeutse mentioned by Philo seem to have been those 
first Christian ascetics, who were converted from the Jews, chiefly in 
Egypt, soon after our Saviour's passion, before the coming of Mark 
thither, and to have both imperfectly understood and practiced the 
Christian religion. Eusebius, Epiphanius and Jerome plainly take 
them for Christians, and theii sacred, ancient, mystical books are by 
Eusebius supposed to be the gospels and epistles of the New Testa- 
ment. The modern critics are entirely puzzled about these Thera- 
peutse, and yet are not willing commonly to believe them Christians. 
And indeed Eusebius' opinion, that their ancient allegorical books 
were our gospels and epistles, is liable to great exceptions, since they 
are not allegorical in their nature, nor were they published any con- 
siderable time before Philo's own writings; so that upon the whole, I 
believe, it is more reasonable to say, these Therapeutse were those 
first Christian ascetics, who had gotten very imperfect accounts of 
Christianity, and were guided by the Gospel according to the Egyp- 
tians, which we know by the fragments remaining, was a gospel sufii- 
ciently mystical and allegorical, according to the genius of that 
nation."— [^.95a2/ ^^ Const. 1. 37. 

The statement of Eusebius,^ that the Therapeutse 
of Egypt became Christians, (though not in the 
first century), may be accepted. It is supported 
by Epiphanius and Jerome, and by the historical 

(i.) Prolegom. in N, T. sec. 35 to 38, and sec. 50. 
(2,) Ecc. Hist. 2. 16, 17. 



82 SECOND PERIOD — A. D. 80 TO A. D. 120. 

fact, that the Christian monkish system had its 
origin in Egypt. 

How far the Therapeutse of Egypt and the Es- 
senes of Palestine may be identified as one and the 
same class or sect, is a question which has been 
much discussed. Their beliefs and practices were 
similar; they both had, anterior to the Christian 
system, many of its peculiar doctrines, and the 
members became easy converts to the new religion, 
and were among the first Christian disciples. 

A full account of the Essenes will be found in 
the writings of Josephus. 

Jerome says, in his life of Mark, 

"He went with his gospel into Egypt, and there constituted a 
church; that he was so remarkable in the abstemiousness of his life, 
that he obliged all his converts to follow his example; insomuch that 
Philo, the most eloquent of all the Jewish writers, when he saw the 
first church at Alexandria still observing the Jewish customs, thought 
it would be to the honor of his nation to write a book concerning 
their way of life; and as Luke says the Christians at Jerusalem had 
all things common, so he relates that it was at Alexandria, under 
Mark's instructions."— [Cci5o?. Vir. Illust. in Marco. 

And again, in his life of Philo, he says, he places 
Philo among the church writers, because, 

"By writing a book concerning the first church of Mark at Alexan- 
dria, he has said much in commendation of the Christians, He not 
only mentions such as were there, but in many other provinces; and 
calls their places of abode monasteries; from whence it appears, that 
the first Christians, who believed there on Christ, were such as the 
monks now pretend and desire to be; to wit, to have all things com- 
mon,'' &c.—[Catal. Vir. Illust. in Philone, 

This is a good illustration of the careless writing 
of the fathers, and of their readiness to supply, 
from their own imaginations, what is wanting in 
historical data. Philo, though he writes of the 



LOST GOSPELS — GOSPEL OP THE EGYPTIANS. 8S 

Therapeutf8, and of their mode of life, says nothing 
of any church of Mark at Alexandria, or of any 
other church, nor does he once mention the Chris- 
tians in that connection, if indeed in any other. 

There is, in fact, no historical evidence, at all 
reliable, that any Christian church was founded in 
Egypt in the first century. The first reliable infor- 
mation upon the subject, is in the letter of Hadrian 
to Servianus, husband of Paulina, the Emperor's 
sister. Servianus was consul, A. D. 134. The let- 
ter is preserved by Vopiscus, who wrote about the 
year 300, and who took it from the books of Phle- 
gon, the historian, who was a freedman of Hadrian. 
From this epistle it appears, that the religion of 
the Christians was so crude that Christ and Serapis 
were worshiped indiscriminately ; from which we 
may reasonably infer that the Christian religion 
had not long been established in that country. 

The testimony of Epiphanius is as follows : 

"They who believed on Christ were called Jesssei, (or Essenes), be- 
fore they were called Christians, either because Jesse was the father 
of David, or from Jesus, the name of our Lord, because they were 
his disciples, and derived their constitution from him, or from the 
signification of the name Jesus, which in Hebrew signifies the same 
as Therapeutes, (the name by which Fhilo calls them), i. e. a Savior 
or physician."— [iYcE^'e^. 29. 4. 

Y/ho this Mark or Marcus was, who established 
the first Christian church at Alexandria, is uncer- 
tain ; possibly it was the same who wrote the Gos- 
pel of Mark, in the second century. 

That it was not Mark, the associate of Peter, who 
wrote the Preaching, and perhaps the Gospel, of 
Peter, is manifest from the fact, that in this first 
church in Egypt the ascetic system among the 



84 SECOND PERIOD — A. D. 80 TO A. D. 120. 

Christians had its origin ; and that system, as we 
learn from other sources, originated not earlier 
than the second half of the second century.' 

Jerome also witnesses that it was not earlier than 
that, in the following passage : 

"It has often been a question, from whom the desert way of life of 
the monks, derives its original. Some derive it as far as from Elijah 
and John. 

"Others, which is the prevailing opinion, from Antonius; which is 
in part true; for he was not so much the first in this way of life, as 
the means of propagating it; for Amathas and Macarins, two disci- 
ples of Antonius, affirm, that one' Paul of Thebais, (in Egypt), was 
the chief author of this matter; which I also assent to."— [Iw Vita 
Paul, Eremit.par. 3, tr. 8. Be Vit. Con. Ep. 37. 

Antonius and Paul of Thebais are thought to 
have lived in the third century. However that 
may be, it is manifest, from all the evidence, that 
the ascetic system of the Christian monks cannot 
be traced back further than the latter half of the 
second century. Baring-Gould thinks the Gospel 
of the Egyptians was related to that of Mark, and 
that it was composed at the beginning of the second 
century. He classes it among the Petrine Gos- 
pels.^ 

It was no doubt older than Mark, and this, as 
has been shown, is the opinion of eminent Chris- 
tian writers. 

Davidson says ^ it was classed by Origen with the 
Gospel of the Hebrews, as inauthentic. 

Norton'^ thinks it was not a historical, but a doc- 
trinal book. 

(i.) Consult Serarius, Sozomen and Spanheim. 

(2.) Lost and Hostile Gospels, pp. 117, 123. 

(3.) Canon, p. 115. 

(4.) Vol. 3, p. 243. 



LOST GOSPELS — GOSPEL OF THE EGYPTIANS. 85 

This gospel was not condemned in the famous 
decree of Pope Gelasius. 

As has been already seen, the decree did not in- 
clude either of the first century gospels ; the Gos- 
pel of Paul, the Gospel of Peter, the Oracles of 
Matthew ; neither did it touch the Gospel of the 
Hebrews . 

Jones objects to the Gospel according to the 
Egyptians, that it contradicts the canonical gospels, 
in representing Salome to be a single woman. But 
it will be found, upon examination, that the objec- 
tion is hastily made. Matt. 27. 56, and Mark 15. 
40, are cited to show that Salome was the mother 
of Zebedee's children; assuming that the third 
woman spoken of in each place, as present at the 
crucifixion, was the same. But this may or may 
not have been the case. It is stated, both in Mark 
and Matthew, that many women were there. Be- 
cause each historian mentions two of the number 
alike, it by no means follows, that the third was 
also the same. 

If Salome had been the mother of the two apos- 
tles, James and John, she would doubtless have 
been so designated, wherever spoken of. 

Before leaving the Gospel of the Egyptians, it 
will be necessary to notice a mistranslation of 
Jones, made for the purpose of bringing this gospel 
into disrepute. 

He makes Clement of Alexandria say, Strom. 
3, ch. 9, 

"The things which follow, spoken to Salome, they cite, who had 
rather follow any thing, than the true canon of the gospel," &c. 
— [JoneSy vol. l^page 208. 



86 SECOND PERIOD — A. D. 80 TO A. D. 120. 

The inference would be that Clement considered 
the Egytian Gospel an uncanonical book. 
The Greek used by Clement is, 

"Epipherousin hoi panta mallon ee to kata teen aleetheian euang- 
geliko stoikeesantes kanoni, phamenees gar autees," etc. 

" They cite, who rather follow anything, than what is according ta 
the truth, in the gospel rule." 

The Greek word kanon meant, literally, a rule of measurement; 
hence, secondarily, a moral rule. It was not used, as applied to the 
collection of New Testament books, until the fourth century; while 
Clement wrote at the close of the second. 

When and by whom written. The original of 
this gospel may have been in use among the Ther- 
apeutas of Egypt, a long time before the introduc- 
tion of Christianity, the passages relating to Christ 
being afterward added. Or it may have been writ- 
ten in another country, and brought into Egypt ^ 
with the Christian religion. In either case it may 
be dated as early as A. D. 110 to 115. 

Doctrines. We find no evidence that this gospel 
contained the doctrine of the immaculate concep- 
tion or of the material resurrection, or made any 
allusion to the miracles of Christ. 

recapitulation. 

The Gospel of the Egyptians was very ancient ; 
written early in the second century ; is mentioned 
in several places, and fragments given by Clement 
of Alexandria, A. D, 200, who emphatically 
indorses it, although Jones disingenuously at- 
tempts to prove otherwise. The gospel taught 
abstemiousness and celibacy and gave countenance 
to the Sabellian form of the doctrine of the unity 



LOST GOSPELS GOSPEL OF THE EGYPTIANS. 87 

of the Godhead. According to Jerome, Origen and 
Theophylact of the ancients, and Grotius, Erasmus, 
Dr. Grabe, Dr. Mill, and others of the moderns, it 
was written before the Gospel of Luke, and in the 
opinion of Drs. Grabe and Mill, and other eminent 
theologians, before either of the canonical gospels. 
Was not condemned in the decree of Gelasius. The 
objection as to Salome shown to be untenable. The 
gospel probably written more than fifty years be- 
fore the introduction of Christianity into Egypt ; 
the Christian religion having probably been intro- 
duced at the same time with Mark's gospel, an^d 
with the establishment of the monkish system ; 
toward the close of the second century. 

The story of Joseph and Mary appears not to 
have been known when this gospel was written. 
Neither is any thing said, so far as we have infor- 
mation of its contents, of the miracles of Christ, or 
of the material resurrection. 



CHAPTER VI. 

LOST GOSPELS OF THE SECOND CENTURY.— Concladed. 



Other Lost Gospels. 

Gospel of Perfection — Gospel of Andrew — of Bar- 
tholomew — OF Philip — The Syriao Gospel — Gospel of 
Eve — The Gospel of Matthias — of Judas — Other Gospels 

4ND UnCANONICAL WRITINGS. 

The Gospel of Perfection. — Epiphanius alludes 

to this gospel in the following manner : 

But others of them (the Gnostics) produce a certain spurious and 
suppositious work, to which work they have given the name of the 
Gospel of Perfection; which really is no gospel, but the perfection of 
sorrow; for all the perfection of death is contained in that product of 
the devil."— [^^«. Hceres. 26, 2. 

Baring-Gould classes this as a Pauline gospel. 
It was regarded as sacred by the Ophites. Bauer 
thinks it the same as the Gospel of Eve. But they 
are distinguished by Epiphanius. Norton says, if 
it ever existed, it was not a historical work.' 

The doubt expressed by Norton, as to the exist- 
ence of this gospel, might well be indulged, if it 
depended only upon the assertions of Epiphanius. 
But it is expressly mentioned in the Gospel of the 
Infancy, one of the oldest pre-canonical gospels 
which have been preserved. 

(i) Genuineaess of the Gospels, vol. 3, p. 222. 



LOST GOSPELS GOSPEL OF ANDSEW. 89 

In that gospel, after a lengthy account of the 
miracles performed by Christ while a child in Egypt, 
it is added : 

"And the Lord Jesus did many miracles in Egypt, which are 
neither to be found in the Gospel of the Infancy, nor in the Gospel of 
Perfection."— [/w/ancjr, ch, 25. 

Camerarius supposed that Basilides and other 
Gnostics used this gospel, and that it was the same 
with the Gospel of Philip.^ But Epiphanius distin- 
guishes between them. (See Gospel of Philip.) 

Gospel of Andrew. — There are no fragments ex- 
tant of the Gospel of Andrew, and but little is 
known of it beyond the fact, that it was condemned 
as apocryphal in the decree of Pope Gelasius, A. D. 
494. In some copies of the decree, however, it was 
not mentioned. 

The Gospel of Andrew is considered by Jones and 
others to have been one of the ''many" referred to 
in the preface of Luke. It is thought to have been 
alluded to by Augustine (A. D. 420), in his Prol. in 
Matthaeum. 

Gospel of Bartholomew. — Strauss refers to the 
Gospel of Bartholomew as one of those ''always 
current,'' quoted by heretics and sometimes by or- 
thodox.^ 

No fragments are extant. It was pronounced 
apocryphal by the decree of Gelasius. Was counted 
by Jerome, Venerable Bede and others, among those 
referred to in Luke. 

(i.) Fabricius, Codex. Apoc. vol. i, p. 373. Note. 

(2.) New Life of Jesus, vol. i, p. 56. « 



90 SECOND PERIOD — A. D. 80 TO A. D. 120. 

Some have thought it the same as the Hebrew 
Gospel of the Nazarenes ; but Jerome, who saw and 
read the Gospel of the Nazarenes, spoke of the Gos- 
pel of Bartholomew as distinct from it. 

It was reported that Pantaenus, when sent to 
India to preach the gospel, found that Bartholomew 
had preached there before him, and had left the 
Gospel of Matthew in Hebrew ; and Jerome says 
he brought it back with him to Alexandria. This 
has been thought to be the same as the Gospel of 
Bartholomew. The subject is involved in much 
confusion and uncertainty. 

Nicephorus says, Bartholomew, while in India, 
dictated the Gospel of Matthew to them out of his 
memory, and did not take it along with him.' 

Monsieur Daille supposed the Gospel of Barthol- 
omew was forged, a short time before Gelasius.^ 

Gospel of Philip. — The following notice of this 
gospel, and fragment of its contents, is taken from 
Epiphanius on Heresies, ch. 25, sec. 13. 

"They (the Gnostics) laugh at the conduct of the monks, and 
those who profess chastity and virginity, as submitting to unnecessary 
hardships. They produce a forged gospel, under the name of the holy 
Apostle Philip; in which it is written: 

" * The Lord hath revealed to me what the soul must say when it 
ascends into heaven, and what answer it must make to each of the 
celestial powers: I knew myself and gathered; recollected myself on 
all sides, and did not raise children for the devil, (Archon, prince of 
this world), but extirpated all his principles, and I have gathered my- 
self together, the scattered members; and I know who thou art, for I 
am one of the celestial number. And thus,' says that book, * she is set 
at liberty.' But it adds, that if the soul be found to have propagated 
children, it is obliged to stay below, till she shall be able to receive and 
bring those children to herself." 

(I.) Ecc. Hist, 1, 4, c, 3, 2. 

(2.) De Pseud. Dion. Areop. c. 27. 



LOST GOSPELS GOSPEL OF PHILIP. 91 

It is not safe to place reliance upon these accounts. 

Norton says, '^ Epiphanius is a writer as deficient 
in plausibility, as in decency and veracity." ' He 
was fond of indulging in obscenity, when treating 
of the doctrines and practices of heretics.^ 

Dupin supposes the Gospel of Philip was made 
use of by Basilides and Apelles, and by the Ebion- 
ites.^ 

If Epiphanius is to be at all relied upon, there 
could have been but little affinity between the Gos- 
pel of Philip and that of the Hebrews, or Nazarenes. 

The Gospel according to Philip is mentioned by 
Timotheus,^ as one of the new books which the im- 
pious Manichseus, inspired by the devil, had made. 
It is one of the Pauline gospels of Baring-Gould. 
Philip, like Paul, is said to have been an apostle of 
the Gentiles. 

"This Gospel," says Baring-Gould, "belongs to the same category 
as those of Perfection, and of Eve, and belonged, if not to the Ophites, 
to an analogous sect, perhaps that of the Prodicians."— [Jvosi and 
Hostile Gospels, p. 293. 

The Syriac Gospel. — This was probably nothing 
but the Gospel of the Hebrews in the Syriac lan- 
guage. It is said to have been used by Hegesippus, 
the first church historian, A. D. 185. 

Gospel of Eve, — Is another of the gospels of 
Epiphanius. The following extract is from his fa- 
mous work against heresies. 

(i.) Genuineness of the Gospels, by Andrews Norton, 1837, vol. 2, p. 211. 

(2.) See his work, adv. Haer. 26. 5. 

(3.) History of the Canon, vol. 2. 

(4.) In Epist. &c. p. 117. 



92 SECOND PERIOD — A. D. 80 TO A. D. 120. 

" Some of these, (the Gnostics), do produce a certain spurious and 
forged writing which they call the Gospel of Perfection;— others 
have the impudence to produce one called the Gospel of Eve; — for un- 
der her name, as reported to have received great discoveries, revealed 
to her in her discourse with the serpent, they propagate their princi- 
ples. 

" But as the discourses of a person in drink, pretending to give ad- 
vice, are according to his giddy fancy, not equal, but some of them 
merry, others melancholy, so are the wicked principles of these impos- 
tors. For they are led away with certain ridiculous testimonies and 
visions, which are in that gospel which they make use of. They pro- 
duce such as the following: 

" ' I stood upon a very high mountain, and saw one man very tall 
and another short. And I heard a voice, as it were of thunder; upon 
which I went nearer to hear; and he spake to me saying, lam thou, 
and thou art I; and again, I am thou and thou art I; and where thou 
art, there am I; and I am in all places, and in everything; and where- 
soever thou wilt, thou Shalt find me, and in finding me thou findest 
thyself.' Behold the doctrine of devils."— [46, 47. 

Other pretended quotations are made from this 
gospel, which can scarcely be given in English.' 

Baring-Gould dignifies this doubtful production 
with a place among his Pauline gospels.^ He thinks 
it was used by Marcus the Valentinian , and says it 
contained the Alpha Beta story of the childhood of 
Christ, to be found in some of the extant gospels. 

Gospel OP Matthias. — There are no fragments of 
the Gospel of Matthias extant. It was well known 
by the ancients, having been referred to by Origen, 
Eusebius, Ambrose and Jerome, and in some copies 
of the decree of Gelasius. 

Origen calls it a gospel of the heretics.^ 

Jerome and Erasmus include it among those 

(i.) See the Greek text of Epiphanius. adv. Hser. ch. 26, sec. 2, 3, and 5. 
(2.) Lost and Hostile Gospels, p. 287. 
(3.) Homil. in Luc. I. in init. 



LOST GOSPELS — GOSPEL OF JUDAS. 93 

which they think were written before Luke. So 
also Origen. Venerable Bede was of the same opin- 
ion. Dr. Grabe and Dr. Mill think it the same as 
the Traditions of Matthias. 

Gospel of Judas Iscaeiot. — Judas also had his 
gospel. 

It is mentioned by Irenseus as follows : 

" But there are other heretics who say Cain (was delivered) by a 
heavenly power, and who acknowledge Esau, Corah and the Sodomites, 
as their pattern; who, though they were fought against by the Crea- 
tor, yet received no damage thereby; for Wisdom took from them 
whatever belonged to it. These things, they say, Judas, who betrayed 
Christ, carefully obtained the knowledge of; and as he was the only 
one of the apostles who knew the truth, he accomplished the mystery 
of betraying Christ. By him (Judas) they say, all things in heaven 
and earth were dissolved; and according to their views, they produce 
a certain forgery, which they call the Gospel of Judas."— [4(itJ. Hoer, 1 
31. L 

Epiphanius says : 

" They will have him to be their relation, and esteem him to have 
obtained extraordinary knowledge; inasmuch as they produce a cer- 
tain book under his name, which they call the Gospel of Judas,"— 
{Adv. Hcer. 38. 1. 

Mr. Toland having spoken of the gospel with some 
respect, Jones becomes indignant, and calls those 
who use it, ^'a set of impious, beastly, profane 
wretches. '^ He must have accepted the statements 
of Epiphanius concerning them, which, by more 
moderate writers, are rejected as malicious slanders. 
Dr. Lardner refers to some of his stories concern- 
ing the heretics, as ''fictions of Epiphanius. ''' 

(I.) Vol 4, p. 397. 



94 SECOND PERIOD — A. D. 80 TO A. D. 120. 

Theodoret speaks of this gospel.' Baring-Gould 
makes it a Pauline gospel.^ He thinks it was com- 
posed by the Cainites. 

Not a fragment has been preserved, outside of the 
writings of Irenseus and Epiphanius. 

OTHEE LOST GOSPELS. 

The following, mentioned by various writers, are 
not included in the foregoing list, for reasons which 
will be given. 

Gospel op Apelles.- — This and some others will 
be treated of in connection with the persons to whom 
they are attributed. (See Apelles.) 

The Gospel of Barnabas does not appear to be- 
long to the second century. 

It is first expressly mentioned in the decree of 
Gelasius, A. D. 494. It has been supposed', how- 
ever, by some, that Clement of Alexandria alluded 
to it, when, commenting on Psalms, 118. 19, 20, he 
says : 

"Barnabas, expounding this saying of the prophet, thus reasons: 
" ' Although there are many gates opened, righteousness is the gate 

which is in Christ, at which all they that enter shall be blessed.' " — 

[Stromata. 6, 8. 

But as this passage is not in the Epistle of Barna- 
bas, but is in the first Epistle of Clement of Borne 
to the Corinthians, it has been thought by Dr. Grabe 
and others, that Clement of Alexandria made a mis- 
take in the citation. Either that, or both Clements 
took the passage from the Gospel of Barnabas. 

(i.) Lib. I, Haer. F. c. 15. 
(2.) Page 305. 



LOST GOSPELS GOSPEL OF BARNABAS. 95 

Dr. Grabe found also, in an ancient manuscript, 
another citation, as follows : 

"Barnabas the apostle saith, *He who prevails in unlawful con- 
tests, is so much the more unhappy, because he goes away, having 
more sin.' " 

Dr. Grabe was inclined to think this came from 
the Gospel of Barnabas. Others were of the opin- 
ion that it was in the lost portion of the Epistle of 
Barnabas. Since the discovery of the entire manu- 
script of the Epistle by Tischendorf , as it is found 
not to contain this passage, more weight is now to 
be given to the conjecture of Dr. Grabe. 

Mr. Toland, in the '^ Nazarenus,'' says that he 
saw this passage in substance, in an Italian manu- 
script, in Holland, entitled *^The True Gospel of 
Jesus called Christ, a new Prophet sent by God to 
the world, according to the relation of Barnabas his 
Apostle . ' ' This is supposed to have been a Moham- 
medan imposture ,as Mohammed is , in several places , 
expressly named as the Paraclete, or promised Com- 
forter . 

There is a hypothetical history of the Gospel of 
Barnabas, which may be worthy of attention. 

It is related by Theodorus Lector, Suidas, Nice- 
phorus and others, that, in the reign of the Emper- 
or Zeno, the remains of Barnabas, the apostle and 
companion of Paul, were found in Cyprus, under a 
tree, and upon the breast the Gospel of Matthew in 
Barnabas ' own hand- writing. The book was carried 
to the emperor, and was very highly esteemed by 
him, and put under a crown in his palace. There 
is a historical incident connected with this story. 



96 SECOND PEEIOD — A. D. 80 TO A. D. 120. 

which gives it an air of probability. It is stated 
that on account of the honor which attached to Cy- 
prus, by virtue of this discovery, the inhabitants, 
by means of it, prevailed in their contest with the 
Bishop of Antioch, so that their metropolis had an 
independent bishop, not subject to the jurisdiction 
of Antioch. 

The hypothesis was, that this book, thus found 
on the breast of Barnabas, was an interpolated and 
corrupted Gospel of Matthew, and was henceforth 
called the Gospel of Barnabas. 

According to this, one of the gospels became so 
corrupted and interpolated by being copied by an 
apostle, that it became necessary for the head of the 
church to pronounce it apocryphal. 

Gospel or Harmony of Basilides. — (See Basil- 
ides.) 

The Clementine Gospel occupies a conspicuous 
place in the work of Baring-Gould. He appears to 
be the only writer who has given this name to the 
gospel or gospels used in the Clementines. It is 
commonly supposed that the principal gospel made 
use of in these works, was that of the Hebrews. 

Gospel of Cerinthus. — (See Cerinthus.) 

Accounts or Genealogies of the Desposyni. — 
The Desposyni is the term made use of by Eusebius, 
to designate those relatives of Christ, who were sup- 
posed to keep family records and genealogies. Fab- 
ricius has the above title in his list of gospels. 



LOST GOSPELS — GOSPEL OF THE GNOSTICS. 97 

Descent from the Cross, by John. — One of the 
many apocryphal writings of uncertain origin, some- 
times classed among the gospels. 

Gospel of the Encratites. — Fabricius and others 
have inferred that Epiphanius ascribed a gospel to 
to the sect of the Encratites. It is more probable, 
however, that he referred to the Gospel of Tatian.' 

The Eternal Gospel. — The idea of the Eternal 
Gospel, was taken from Revelation, 14, 6. It was 
thought John had promised an eternal gospel ; and 
none having appeared, one was accordingly brought 
to light, as late as the 13th century ; attributed by 
some to John of Parma. 

Gospel of the Gnostics is a term sometimes used. 
The Gnostics had various gospels. Epiphanius 
speaks of their writing *^ The Revelations of Adam, 
and other false gospels.'^ 

False Gospels op Hesychius. — This phrase is 
found in the decree of Pope Gelasius, wherein cer- 
tain gospels are condemned by that title. What 
they were, is uncertain. Jerome speaks of *^ those 
books which go under the names of Lucian and 
Hesychius, and are esteemed through the perverse 
humors of some.'' ^ 

The Book of the Helkesaites is spoken of by 
Epiphanius and Eusebius. The Helkesaites affirm- 
ed , that the book had fallen down from heaven ; 
and that they who believed and observed it, should 
obtain the pardon of their sins. 

(i.) See Epiph, Haeres. bk. 30, 13, also bks. 46 and 47. 
(2.) Praefat. in Ev. ad. Damas. 



98 SECON-D PERIOD — A. D. 80 TO A. D. 120. 

Epiphanius says, it described Christ as a power, 
whose height was twenty- four schoena, or Egyptian 
leagues , or about sixty-six miles ; his breadth twenty- 
four miles and his thickness in proportion. His 
limbs and feet were correspondingly large. Also, 
that according to this book, the Holy Ghost was of 
the female sex, and like Christ, reaching above the 
clouds, and standing between two mountains. 

Gospel of Justin. — Eenan employs this term in 
referring to the gospel principally used by Justin 
Martyr. This is supposed to have been the Gospel 
of the Hebrews, or the Gospel of Peter, which may 
have been nearly the same. 

Gospel op James the Less. — This is spoken of by 
some writers, but appears to be none other than the 
Prote vangelion , which will be fully considered in a 
subsequent chapter. 

Gospel op Jude. — The same as the Gospel of 
Judas Iscariot. 

Gospel op the Lord. — One of the Lost Gospels 
of Rev. S. Baring-Gould. He says the Gospel of 
the Lord was used by Marcion, and apparently be- 
fore him by Cerdo. It may, however, be affirmed 
with much confidence, that Marcion 's Gospel was 
not used before his time ; since Marcion is univer- 
sally conceded to have been the author or compiler 
of it. But as this consisted of a collection of nu- 
merous manuscripts, it is possible that Cerdo may 
have used a collection, consisting of a portion of 
the same manuscripts. 



LOST GOSPELS GOSPEL OF LONGINUS, ETC. 99 

Gospel of Lucius. — Such a title is to be seen in 
the list of Fabricius, but it appears to be one of the 
books designated as the 

False Gospels of Lucianus. — These were pro- 
nounced apocryphal in the decree of Gelasius ; but 
as in the case of the False Gospels of Hesychius, 
they are not described with sufficient certainty to 
enable us to identify them. 

Gospel op Life. — This is mentioned by Fabricius, 
citing Photius, Cod. 85 ; also Timotheus, Presb. 
C, Politanus, in Epist. &c., p. 117, who says: 
' ' The impious Manichasans, following him (Manes), 
and inspired by the devil, make new books, such as, 
( 1 . ) E vangelium Vi vum , " etc . 

The Legal Priesthood of Christ is an obscure 
book, sometimes spoken of as a gospel. But little 
is known of its contents. 

Gospel of Longinus. — Nothing definitely known 
concerning it. Probably not of the second century. 

Gospel of Manes. — (Third century.) 

Gospel of Marcion. — (See Marcion.) 

Memorabilia of Justin. — No gospel, though 
sometimes alluded to as such. Same as the '^Me- 
moirs," so often referred to by Justin. 

Midwife of our Savior. — Condemned by Gela- 
sius, which appears to be all that is known of it. 

Manichee Gospel. — (See Gospel of Manes.) 

Gospel of Merinthus. — Merinthus was only 
another name for Cerinthus. 



ofC. 



100 SECOND PERIOD — A. D. 80 TO A. D. 120. 

Passing of St. Mary, by St. John. In the list 
of Fabricius. But little is known of it. 

Persian History of Christ. — Written by 
Jerome Xaverius, from the Persian, A. D. 1600. 

Gospel of Scythianus. — Nothing known relat- 
ing to it. 

Gospel of Simonides, or of the Simonians. — 
( See Simon Magus. ) 

Gospel of Thadd^us. — Rejected by Gelasius. 

Gospel of Tatian. — (See Tatian.) 

Gospel of Truth. — (See Valentinus.) 

other uncanonical writi:n'gs of the second cen- 
tury. 

Besides the foregoing gospels, there appeared in 
the second century, a large number of other writings 
relating to Christ and his apostles ; Acts, Epistles, 
Revelations, etc. Fabricius gives a list, alphabeti- 
cally arranged, of Apocryphal Acts of the Apostles, 
36 in number ; among which are the Acts of Peter, 
Acts of Peter and Andrew, Acts of John, Acts of 
St Mary, etc. 

Then there was the Apocalypse of Peter, Apoca- 
lypse of John, (another), Apocalypse of Paul, Bar- 
tholomew, etc. 

These were subsequently called apocryphal ; a 
term, meaning, at first, only hidden ; but which, 
afterward, when the books had been for some time 
laid aside and disused, came to be looked upon as a 
term of reproach. 



CHAPTER VII. 

THE AGE OF MIRACLES. 



Apolloin^ius of TyAN"A. 

Apollonius Tyaneus, one of the most remarkable 
characters of history, was born two years before the 
commencement of the Christian era. He lived a 
hundred years, witnessed the reign of a dozen Ro- 
man emperors, and during his long and brilliant 
career, sustained the role of a philosopher, teacher, 
traveler, religious reformer and worker of miracles. 

The most of our information concerning him is 
derived from his biography, written in Greek, by 
Flavins Philostratus, in the year 210. It was com- 
posed at the request of the beautiful and gifted Julia 
Domna, wife of the Emperor Septimius Severus. 

As soon as Julia was made empress, she gathered 
around her the finest intellects and the greatest ora- 
tors of the day. Among them were Dion Cassius, 
the historian, the eminent lawyers, Paulus, Papi- 
nian and Ulpian, and the learned sophist and schol- 
ar, Philostratus. It was under such auspices that 
the life of Apollonius was written. The work has 
attracted much attention, and has been translated 
into various languages. 



102 SECOND PERIOD A. D. 80 TO A. D. 120. 

In England in 1680, Charles Blount, the deist, 
commenced a translation, and had proceeded as far 
as the first two books, which he published with ex- 
tensive notes, when he seems to have become 
alarmed at the opposition of the ecclesiastics of his 
day, and did not further prosecute the work. 

In his pre face, Blount refers, in his quaint manner, 
to the supposed opposition of the book of Philos- 
tratus to the Christian Scriptures. ^^ Philostratus 
does not,' ' says he, ^^ anywhere so much as mention 
the name of Christ ; and if one heathen writer, 
Hierocles, did make an ill use of this history, by 
comparing Apollonius to Christ, what is that to 
Philostratus ? Now as to myself , ' ' he continues , ^ ' I 
am so far from comparing him to our blessed Sav- 
ior, or from giving credit to any new miracles, that 
my daily request to God is, to give me faith enough 
to believe the old.'' 

In the year 1809, the Rev. Edward Berwick, Vicar 
of Leixslip, in Ireland, translated the whole eight 
books of Philostratus ; the celebrated Lardner hav- 
ing in the mean time given his opinion, that the 
work was not intended to antagonize the New Tes- 
tament. 

Let us now open this celebrated book of Philos- 
tratus, and take a brief survey of its contents. 

He commences by giving an account of the mate- 
rials from which the work was composed ; stating 
that he obtained them from the different cities and 
temples, from tradition, and from the epistles of 



AGE OF MIRACLES — ^APOLLONIUS. 103 

Apollonius, " addressed to kings, and sophists, and 
philosophers ; to Elians, Delphians, Indians and 
Egyptians.'^ Also that he had made use of the 
book of Maximus the ^gaean, the biography writ- 
ten by Damis the Assyrian, who had accompanied 
Apollonius in his travels, and a work written by 
one Meragenes. 

The following is an epitome of the biography, as 
given by Philostratus . 

LIFE OF APOLLONIUS. 

Apollonius was born at Tyana, a town founded by Greeks, in Cap- 
padocia. 

Before his birth, Proteus, an Egyptian god, appeared to his mother. 
She asked the god, whom she should bring forth. To which he replied, 
" Thou shalt bring forth me." Apollonius was born in a meadow, un- 
der a temple since dedicated to him. When his mother was near the 
time of her delivery, she was warned in a dream to go and gather 
flowers in a meadow. When she came there, while her maidens were 
dispersed up and down, employed in their several amusements, she 
fell asleep on the grass. While thus situated, a flock of swans that 
was feeding in the meadow, formed a chorus around her, and clapping 
their wings, as their custom is, sang in unison, while the air was fan- 
ned by a gentle zephyr. At the same time, her son was born. The na- 
tives of the place affirm that at the instant of his birth, a thunderbolt, 
which seemed ready to fall upon the ground, rose aloft, and suddenly 
disappeared. 

All the people of the country said he was the son of Jupiter; but 
he constantly called himself the son of Apollonius. 

As he grew up, he gave signs of great strength of memory, and per- 
severing application. 

The eyes of all were attracted by his beauty. 

His youth was spent, partly in Tarsus, and partly in -^gae, where 
he enjoyed the conversation of Plato, Chrysippus and Aristotle. He 
was an enthusiastic admirer and devoted follower of Pythagoras. He 
declined eating anything that had life, living exclusively on fruits, 



104 SECOND PERIOD A. D. 80 tO A. D. 120. 

and other productions of the earth. His fame was spread far and 
near. While in his youth, he lost his parents, and buried them in his 
native town, Tyana. He resolved never to marry. 

As a true disciple of Pythagoras, he maintained silence for five 
years. Opposes hot baths. Wherever he goes he reforms religious 
worship. 

His probationary term of silence having expired, he resolves to 
travel to India, and visit the Brahmins and Germanes, and converse 
with the magi inhabiting Babylon and Susa; saying it was his duty to 
go where wisdom and his guardian angel led him. While on this jour- 
ney, he acquired from the Arabians a knowledge of the language of 
animals; an art for which others of the ancients were celebrated; 
Melampus, Teresius, and Thales Milesius. 

Entering the territories of Babylon, he had an interview with the 
satrap. He continued his journey, interpreting to Damis, his compan- 
ion, dreams and visions, by the way. Then we have an account of 
Babylon, with its royal mansions, covered with brass, and the apart- 
ments and porticos, adorned with silver, with tapestry of gold, and 
with beaten gold. 

Apollonius enters the king's palace, conversing with Damis, and 
not noticing at all the splendid things surrounding him. He was re- 
ceived with honor by the king, Bardanes, who invited him to join in 
the sacrifice he was then preparing, of a white horse of the Nisaean 
plains, to be offered to the sun, adorned as if in a solemn procession. 
Apollonius declined; but sacrificed to the sun with frankincense, and 
then retired; lest he should be made a partaker in the shedding of 
blood. 

He visits India, and is well received by Phraotes, the king. He is 
offered money by both these kings, but refuses to receive it. 

We must not omit to mention, that while on this journey to India, 
Damis, the companion of Apollonius, saw on Mt. Caucasus, the very 
chains with which Prometheus had been bound. 

They arrive at the wonderful hill occupied by the Brahmins. The 
sages communicate freely with Apollonius, who participates in their 
ablutions and ceremonies. Philostratus relates, that when, with 
staves uplifted, the Brahmins struck the earth all together, they made 
it heave and swell like waves of the sea, and they themselves were 



AGE OF MIRACLES — APOLLONIUS. 105 

elevated to the height of almost two cubits above it. There they 
would dance awhile in chorus, and then descend together, larchus, 
the chief of the Brahmins, declares that Apollonius was, in a previous 
life, a pilot of an Egyptian vessel. Apollonius admits it to be true, 
and gives some account of his life as a pilot. 

Then comes a feast, given by the king and Brahmins. Four Pyth- 
ian tripods, like those described in Homer, came forward of their own 
accord. Then advanced cupbearers of black brass, like the Gany- 
medes and Pelops of the Greeks. The earth strewed under them 
herbs, softer than beds. Bread and fruits, and the vegetables of the 
season, together with the dainties used at second courses, came of 
themselves, each in order, better dressed than they could be by our 
cooks. The cupbearers of brass mixed the wine and the water for 
the company, which they presented, in small cups, to every guest. 

larchus cures the lame, and the blind, and performs many other 
miracles. 

Apollonius returns home by going south to the sea, thence by ves- 
sel, up the Euphrates to Babylon, thence, by way of Antioch, to Cy- 
prus and Paphos. 

He goes to Ephesus. People flock about him. Certain prophecies 
from the oracles at Coryphon, Didyme and Pergamos, in his favor, 
spread abroad. Ambassadors come to him from several cities. He 
predicts the plague, and tells what is going on at a distance. 

The plague raging at Ephesus, ambassadors were sent to him at 
Smyrna, entreating him to come to their assistance. Apollonius 
said, "I think the journey is not to be delayed." No sooner had he 
uttered these words, than he was at Ephesus. There he put an end 
to the plague, by having the people stone a demon, which took var- 
ious forms. 

He travels through Greece. At Athens, casts out an evil spirit 
from a youth. As soon as Apollonius fixed his eyes upon him, the 
demon broke out into the most angry and horrid expressions, and 
then swore he would depart out of the youth. Apollonius rebuked 
him, commanded him to come out, and told him to give a visible 
sign. Immediately the demon cried out, "I will make that statue 
tremble;" to which he pointed, standing in a royal portico. Where- 



106 SECOND PERIOD A. D. 80 TO A. D. 120. 

upon the statue first began to shake, then totter, and finally tum- 
bled down. 

Apollonius visits the temples of Greece, and reforms their religious 
rites and ceremonies. 

At Corinth, Menippus, one of his disciples, a young Lycian, was in 
love with a beautiful and intelligent woman, whom he was soon to 
marry. Apollonius goes as a guest to the wedding. When every- 
thing is ready, Apollonius announces that the woman is one of the 
Empusse, who pass under the name of Lamise and Larvae. Upon 
this announcement, everything vanished into thin air; the gold and 
silver vessels, cupbearers and cooks, and the whole domestic appara- 
tus. Whereupon the phantom, appearing as if in tears, begged not 
to be tormented, nor forced to make a confession. But Apollonius 
was peremptory, and she confessed to being an Empusa, and that she 
had pampered Menippus with rich dainties, for the express purpose 
of devouring him. Philostratus says, "I have been necessarily in- 
duced to mention this transaction, as it was one of the most celebra- 
ted performances by Apollonius, and as it happened in the center of 
Greece, many were acquainted with it." 

Having traveled all over Greece, he next went to Rome. As Nero 
was persecuting philosophers, his companions became frightened, and 
nearly all left him. At Rome, he was accused of treason. The ac- 
cuser came forward, holding in his hand a roll, on which had been 
written the accusation. When the roll was unfolded, lo and behold, 
neither letter nor character was to be seen. 

A girl, when about to be married, "seemingly died," says the bio- 
grapher, and the funeral procession was on its way to bury her. She 
was of a consular family, and all Rome condoled with the young hus- 
band. Apollonius, meeting the procession, said to the attendants, 
"Set down the bier, and I will dry up the tears which you are shed- 
ding for the maid." He touched the young woman, and uttering a 
few words over her, in a low tone of voice, he wakened her from that 
death with which she seemed to be overcome. The relatives of the 
girl presented him with a hundred and fifty thousand drachmas, 
which he settled upon the bride, as a marriage portion. 

"It is diflicult to me," adds Philostratus, "as it was to all who were 
present, to ascertain whether Apollonius discovered the vital spark, 



AGE OF MIEACLES — APOLLONIUS. 107 

which had escaped the faculty, (for it was raining at the time, which 
caused a vapor to rise from her face), or whether he cherished and 
brought back her soul, which to all appearances was extinct." 

Apollonius visits Spain and Africa, and thence returns to Italy and 
Sicily. At Syracuse he makes a prediction, concerning the three em- 
perors which Rome was soon to have, which was fully verified in Gal- 
ba, Vitellius and Otho. He again travels through Greece. Leaving 
one vessel, and taking another, the one he leaves is shipwrecked. He 
goes to Egypt. Arriving at Alexandria, he declares a convicted man 
innocent. A further examination proves him to be so, and his life is 
saved. 

At Alexandria, he has an interview with Vespasian, who, on his way 
to Eome from Judea, where he had been carrying on the Jewish war, 
goes to Egypt on purpose to visit Apollonius. 

While Apollonius was in this part of Egypt, a tame lion coming up 
to him, and paying him special attention, Apollonius stated to the peo- 
ple, that the lion wanted him to tell them by what human soul he was 
inhabited. He tells them it is the soul of Amasis, who was formerly 
king of Egypt, in the district of Sais. The moment the lion heard this, 
he roared in a piteous strain, crouching on his knees, and at the same 
time, bursting into tears. The lion was then dressed in collars and 
garlands, and sent into the interior parts of Egypt, accompanied all 
the way with the sound of flutes, and the singing of hymns. 

Journeying into the interior of Ethiopia, Apollonius visits the 
gymnosophists. To show they could perform wonders as well as the 
Brahmins, Thespesion, their leader, said to an elm tree near the one 
under which they were sitting, "Salute Apollonius, O tree." No 
sooner were the words uttered, than the tree saluted him; speaking 
in a voice which was articulate, and resembled that of a woman. 

Titus, having been declared emperor of Rome, requested Apollon- 
ius to meet him at Argos. On his arrival, Titus embraced him, and 
said he had a letter from his father, Vespasian, wherein he said, he 
considered that Apollonius was his benefactor, to whom they were 
under many obligations. 

Apollonius again travels through Greece and Italy. In the Helles- 
spont, he drove out the wandering Egyptians and Chaldeans, who, 



108 SECOND PERIOD A. D. 80 TO A. D. 120. 

for their own gain, operating on the fears of the people, who were 
dreading earthquakes, were collecting money, on pretense of making" 

costly sacrifices. 

He now took up his residence at the grove of Smyrna, on the banks 
of the Meles, where he discoursed of fate and necessity. Knowing 
that Nerva was to succeed Domitian, he spoke of it as a matter of 
public notoriety; and showed that tyrants themselves were unable to 
resist the decrees of fate. 

Some of his expressions having been repeated to Domitian, Apollo- 
nius was cited to appear before him. Before receiving the summons, 
however, he was apprised of it by his guardian spirit, and started at 
once for Italy. Arriving at Rome, he is brought before the emperor, 
and is accused, with great violence, of being an enchanter. Is taken 
to prison. Discourses encouragingly to his fellow prisoners. 

Being brought before the emperor, he talks with so much boldness^ 
that Domitian orders his hair and beard to be cut off, and that he be 
sent back to prison, loaded with chains, and be cast among the vilest 
felons. He was now nearly a hundred years old. 

Damis, who was also in prison, asked him when he would be at lib- 
erty. "To-morrow," answered ApoUonius, "if it depends on the 
judge; this instant, if it depends on myself." Saying this, he drew 
his leg out of the fetters, and said to Damis, " You see the liberty I 
enjoy." He then put his leg in the fetters again. 

He goes to the tribunal, to make his defense. Domitian perused the 
indictment, sometimes in great wrath, sometimes with more compos- 
ure. "I think," says Philostratus, " we may represent Domitian to 
our minds, as a man highly incensed at the laws, for ever having suf- 
fered such things as tribunals to be constructed. ApoUonius was re- 
quired to enter the tribunal, free from amulet, book or charm, or any 
writing whatever. As he went into the room, he did not once look at 
the emperor. He was commanded to look at Domitian, as the god of 
men. ApoUonius lifted his eyes to the vaulted arch of the court, and 
by his gesture showed that they were turned to Jupiter. The water 
was then measured into the clepsydra, the dropping from which was 
to measure the time of his defense. 

There were four articles of accusation. 



AGE OF MIRACLES APOLLONIUS. 109 

The accuser thus began : " What is the reason, Apollonius, you do 
not wear the same kind of garments as other men ?" 

"Because," replied he, "the earth, which supplies me with food, 
supplies me also with raiment; and by wearing garments derived from 
it, I offer no injury to miserable animals." 

2. "Why do men call you a god?" 

" Because," said he, " every man that is good, is entitled to the ap- 
pellation." 

3. How could he f ortell the plague at Ephesus ? Answer, " By liv- 
ing on a lighter diet than other men." 

4. "Tell me, Apollonius," said the accuser, " on whose account you 
sacrificed a boy on the day you left your house and went into the coun- 
try?" "If it can be proved," replied Apollonius, "that I left my 
house on the day alluded to, I will grant my being in the country, and 
offering the sacrifice in question; but it shall require persons of both 
credit and character to substantiate the fact." Thereupon a shout of 
applause arose from the spectators; and Domitian himself, being af- 
fected by the strength and ingenuity of his answers, said, "I acquit 
you of the crimes laid to your charge, but here you shall stay until I 
have had some private conversation with you." 

Apollonius replied, " You can detain my body, but not my soul; and 
I will add, not even my body; for as Homer says, 

'Not even thy deadly spear can slay me. 
Because I am not mortal.' " 

While uttering these words, he vanished from the tribunal. 

Damis had gone to Puteoli, where he and Demetrius the philoso- 
pher, a friend of Apollonius, were on that day, musing and walking 
together, on the seashore, celebrated by the story of Calypso. 

They had little or no hope of ever seeing Apollonius again. Tired 
with their walk, they sat down in a Nymphseum, a building adorned 
with statues of the nymphs, wherein was a cistern of white marble, 
containing a living spring of water, which never rose above, and was 
never drawn below its margin. They were talking listlessly, while 
sorrow filled their hearts, when suddenly Apollonius appeared before 
them. It was on the same day of the trial, though Puteoli was more 
than three days jonrney from Rome. Demetrius wished to know if 



110 SECOND PERIOD A. D. 80 TO A. D. 120. 

he was alive. Apollonius stretched out his hand, and commanded him 
to take it, to assure himself that he was still living. 

He returned to Greece, and traveled through all the cities, teaching 
the crowds who flocked to see him. 

While Domitian was being assassinated at Rome, by Stephanus, 
Apollonius was walking and talking, disputing among the trees, in 
one of the xystas of Ephesus. It was about mid-day. Suddenly 
Apollonius let his voice fall, as if alarmed at something. He then 
went on, conversing in a lower tone. Then became quite silent. Soon 
after, fixing his eyes steadfastly on the earth, and advancing three or 
four steps, he cried out, "Strike the tyrant; strike;" as if actually wit- 
nessing some occurrence. 

All Ephesus was astonished at what was heard, there being a large 
concourse present. But Apollonius, after stopping some time, cried 
out, " Keep up your spirits, O Ephesians, for this day the tyrant is 
killed. And why do I say this day ? At this very moment, while the 
words are in my mouth, I swear it by Minerva, the deed is done." 
Then he remained silent. 

This is the account of Philostratus. The same transaction is related 
by Dion Cassius, with such variation of details as is supposed to 
strengthen statements of that kind. That author's account is as fol- 
lows: 

On the very day— nay, the moment Domitian was assassinated, as 
it was afterward known upon a most exact search into the matter, 
Apollonius Tyaneus got up, whether it was in the city of Ephesus or 
elsewhere, upon a very high stone, and calling the people together* 
cried out with a loud voice, " Courage, Stephanus, courage! strike the 
murderer. Thou hast struck him; thou hast wounded him; thou hast 
killed him." "As incredible as the fact seems to be," says the historian, 
"it is no less true." — [Manning's Dion Cassius, vol. 2, p 92. 

This testimony of Dion Cassius is more important from the fact 
that he was no admirer of Apollonius, but, in another part of his 
history, puts him down as an impostor and a magician. He com- 
plains of Caracalla, that he was such a favorer of impostors and ma- 
gicians, that he paid great honors to the memory of Apollonius of 
Cappadocia, and raised a monument to him.— [Dion Cassius, vol. 2, p. 
327. 



AGE OF MIRACLES APOLLONIUS. Ill 

Baronius supposes the assassination of Domitian to have been com- 
municated to Apollonius, by a demon. 

The time was now approaching which was to terminate the career 
of this remarkable man. Nerva having sent a letter to the philoso- 
pher, requesting him to come to Rome and give him his advice, Apollo- 
nius replied as follows: 

"We will converse together, O emperor, during a long time, where 
we will neither command others, nor will others command us." 

This letter was afterward construed to mean, that Apollonius was 
about to leave this world, and that Nerva's reign was to be short. 

"Here," says Philostratus, "ends the history of Apollonius the Tya- 
nean, as written by Damis the Assyrian. Concerning the manner of 
his death," he continues, "if he did die," various are the accounts. 

"Some say he died at Ephesus, waited on by two handmaids, to one 
of whom he gave her freedom, forseeing it would be better for the 
other to remain where she was. 

" Some say he entered the temple of Minerva at Lindus, and there 
disappeared." 

Others affirm that his exit was made at Crete, in a still more extra- 
ordinary way. The temple of Dictyma, at Crete, was under the protec- 
tion of dogs, who took care of the riches laid up in it. When 
Apollonius entered the temple, the dogs did not bark at him as they 
did at others, but received him with fawning affection. The priests 
who had the care of the temple, seeing this, seized Apollonius, and 
bound him; thinking him a magician, or a robber. About midnight, 
he freed himself from his chains, and called the priests, to show that 
he did nothing in secret. Then, going to the gates of the temple, he 
found them open. As soon as he entered them, they shut of them- 
selves, as they had been before, and the temple resounded with the 
singing of many virgins; the burden of whose song was, "Leave the 
€arth; come to heaven; come, come!" 

After his death, he appeared at Tyana, to a young man who had 
doubted the immortality of the soul, and discoursed with him upon 
the subject. The young man cried out, "I believe you now." He 
had often requested Apollonius to appear to him, and he finally did so. 

Here ends the history by Philostratus. Suidas 
and Eudocia inform us that a life of Apollonius 



112 SECOND PERIOD A. D. 80 TO A. D. 120. 

was written also, by one Soterichus Oasites. 

For several centuries after his death ApoUonius 
was worshiped as a god, in many parts of the 
world. Not only did Caracalla build him a temple, 
but Alexander Severus held him in such esteem 
that he had his statue in his private closet. On 
account of ApoUonius, Tyana was held sacred, and 
exempted from the jurisdiction of governors sent 
from Rome. 

Roman emperors have not refused him the same 
honors as were paid to themselves ; and Gibbon 
relates that when Aurelian took the town of Tyana^ 
**a superstitious reverence induced him to treat 
with lenity the countrymen of ApoUonius the phil- 
osopher.'' 

M. Bayle remarks that ApoUonius was worshiped 
in the beginning of the fourth century, under the 
name of Hercules, and refers to Vopiscus, Euse- 
bius and Marcellinus, to show that the people of 
Tyana had not left off the worship of ApoUonius in 
the beginning of the fourth century. His image 
was set up in many temples. Roman emperors 
encouraged it. 

Lampridius states that Christ was really wor- 
shiped by some of the later heathen emperors, to- 
gether with Abraham, Orpheus, and ApoUonius; 
these being all looked upon as holy men, and 
tutelary genii .^ 

Albert Reville says, ^'The universal respect in 
which he was held by the whole pagan world, testi- 

(i.) Lamp. Life of Alex. Severus. 



AGE OF MIRACLES — APOLLONIUS. 113 

fied to the deep impression which the life of this 
supernatural being had left indelibly fixed in their 
minds ; an impression which caused one of his 
contemporaries to exclaim, ^We have a god living 
among us.' '' — [''Pagan Christ/' etc., by Albert 
Reville, London, 1866, p. 39. 

Eunapius, who wrote at the beginning of the 
fifth century, says of him, that he was not so much 
of a philosopher, as something between a god and 
a man, and that Philostratus ought to have en- 
titled his history, ''The Descent of a God upon 
Earth. "^ 

Sidonius Apollinaris, (A. D. 475), praises the 
morals and philosophy of Apollonius, without 
speaking of his miracles. In the 8th book, 3d 
epistle to Leon, counselor to the king of the Goths, 
he delivers a glowing eulogium upon Apollonius ; 
speaks of his disdain for riches and ostentatious 
display ; of his love for science, his frugality, his 
gravity, sincerity and uprightness of character, his 
abstinence from animal food, etc., and closes as 
follows : "In one word, to say the truth, I do not 
know as there is, in all antiquity, the life of a phil- 
osopher equal to this one ; and I am very certain 
that such a one cannot be found in this age. ' ' ^ 

Notwithstanding all this evidence of the high es- 
teem in which he was held by the ancients, the 
historian Proude, on the strength of a sentence or 
two of Lucian, in a letter to Gelsus, would place 
him on a level with the impostor, Alexander Abo- 
notichus, of the second century. 

(i.) Life of Apollonius, by M. le Nain de Tillemont, page 42. 
(2.) History of Apollonius, by Dupin, Paris, 1705, Pref. p. i5. 



114 SECOND PERIOD — A. D. 80 TO A. D. 120. 

That such a classification would do great injus- 
tice to Apollonius, is manifest from his epistles, 
which are still extant.' 

They are addressed to individuals, to societies, to 
philosophers, to kings and emperors. 

These writings show him to have been a man of 
learning, with a consummate knowledge of human 
nature, imbued with the noblest sentiments, and 
with the principles of a profound philosophy. 

In- his letter to Hestiseus, he says : 

" The truth is not concealed from us, how beautiful it is to have all 
the earth for one's country, and all men for brothers and friends; and 
that those who derive their origin from God, are all endowed with 
one and the same nature and with a community of reason and affec- 
tions; and that wheresoever any one may be, or in whatever manner 
born, whether barbarian or Greek, he is still a man. But the claims 
of kindred cannot be evaded, and one recalls to himself whatever is 
properly his own. Thus the Ulysses of Homer, as they say, did not 
prefer immortality, even when offered by the goddess." 

In the epistle to Valerius, we have the doctrine 
of the indestructibility of matter : 

"There is no death of any thing, except in appearance; and so, also, 
there is no birth of any thing, except in appearance. That which 
passes over from essence into nature, seems to be birth, and what 
passes over from nature into essence, seems, in like manner, to be 
death; though nothing really is originated, and nothing ever perishes; 
but only now comes into sight, and now vanishes. It appears, by rea- 
son of the density of matter, and disappears by reason of the tenuity 
of essence; but is always the same, differing only in motion and con- 
dition." 

In the next paragraph, enlarging upon the same 
idea, he closes by saying, ^^no thing is ever created 
or destroyed.'' Again : 

(i.) They may be seen in the original Greek, in the Library of Congress. 



AGE OF MIRACLES — APOLLONIUS. 115 

"By what other name, then, than First Essence, shall this rightly 
be called ? These things are done and permitted by the Eternal God, 
who becomes all, in all, and through all, and who, if he were to clothe 
himself in names and forms, would suffer loss and damage in his 
own nature" 

To a brother, who had lost his wife, he writes : 

" It is destined, that \vjhatever has come to perfection, must pass 
away. Let not, therefore, the loss of your wife, in the ripeness of age, 
shock you, and not, because something is called death, consider life 
better than it, since life is considered inferior, by every wise person. 

"If there had been anything to be reprehended in your late wife, 
you might reasonably be cast down. But she was always esteemed 
by us, was always loving to her husband, and everything to be desired." 

He closes the letter with these affecting words : 

"For tears have I not been able to write more, and more than this I 
have not thought necessary." 

As to the miracles ascribed to ApoUonius, the 
most of them were probably the invention of the 
second century. There is little doubt, however, 
that he possessed some extraordinary faculty, 
which he exercised in such a way as to establish 
and maintain an influence over his fellow men, be- 
yond what he could otherwise attain. 

Perhaps the highest tribute paid to ApoUonius, 
was by the emperor Titus. The philosopher hav- 
ing written him, soon after his accession, counsel- 
ing moderation in his government, Titus replied as 
follows : 

"In my own name, and in the name of my country, I give you 
thanks; and will be mindful of those things. I have indeed taken 
Jerusalem, but you have captured me." 

The miracles of ApoUonius were extensively be- 
lieved in the second century, and for hundreds of 



116 SECOND PERIOD A. D. 80 TO A. D. 120. 

years afterward ; and by Christians as well as 
others. As late as the fourth century, when Hier- "^ 
ocles had drawn a parallel between Apollonius and 
Christ, Eusebius, who thought it necessary to make *^ 
an elaborate reply, did not deny the performance of 
miracles by Apollonius , but attributed them to "' 
sorcery. 

Tillemont thought he had the assistance of 
Satan. 

*'The devil,'' said he, ^^may know the history of 
past ages," etc., '^and he may know what men are 
doing, in very distant places. And what he knew, 
he might discover to Apollonius. " Reville is of 
the opinion, that Apollonius practiced what this 
writer calls ^Hheurgy ;" a sort of compromise be- 
tween imposture and the "display of miraculous 
power. 

The difficulty in placing a proper estimate upon 
such a character, at this distance of time, is great. 
But it may safely be asserted, that Apollonius was 
a man possessed of many elements of greatness ; 
that he was a man of much learning and great 
ability ; and whatever may have been his weak- 
nesses, he was endowed with a certain grandeur of 
soul, which at once commands our respect and 
admiration. 



CHAPTER VIII. 

THE AGE OF MIRACLES.— Continued. 



Simon Magus. 

Simon Magus was another miracle worker, who 
lived in the first, and whose miracles were written 
up in the second century. 

Simon was the prince of heretics. His miracles 
were notorious, and admitted by all. By orthodox 
Christians they were attributed to magic, or to the 
machinations of Satan. At a later day, it has been 
supposed they might be accounted for on scientific 
principles. 

Dr. Westcott says, ^^It would be interesting to 
inquire how far the magic arts universally attri- 
buted to Simon and his followers, admit of a phy- 
sical explanation. In his school, if anywhere, 
we should look for an advanced knowledge of 
nature.'^' 

Mosheim is not willing to class Simon among 
the heretics, since that would be impliedly admit- 
ting that he was a Christian ; but he concedes that 
^ ^nearly all the ancient and modern writers make 

(i.) History of the Canon, p. 249, Note. 



118 SECOND PERIOD — A. D. 80 TO A. D. 120. 

him to have been the head, the father and the ring- 
leader of the whole heretical camp.'^ ' 

This conspicuous position makes his opinions of 
some importance. 

Theodoret, (A. D. 430), says that he denied that 
there was but one principle. He asserted two, and 
held that there was another maker of this world. 
This was the Demi-Ourgos, who was under the 
control of the Supreme God, who presided over the 
whole uni verse. "" — This doctrine was extensively 
believed in by the Gnostics of the second century .^ 
In his system, the third power in the trinity was a 
woman.'* For this his followers had the authority 
of the Gospel of the Hebrews. 

Simon held that matter was eternal, and that an 
evil deity presided over it.^ He was educated at 
Alexandria.^ His followers became so numerous 
that they were spread over the whole world, and in 
Eome, in the reign of Claudius, a statue was erect- 
ed in his honor. 7 

In the 8th chapter of the Acts of the Apostles, 
we have a glimpse of Simon, who had bewitched 
the people, insomuch that they all gave him heed, 
^'from the least to the greatest, saying, 'This man 
is the great power of God.' '' [Acts. 8, 9, 10.] 

(i,) Mosheim, vol. I, p. 92, 

(2.) Haeret. Fab. 4. 188. 

(3.) See Dr. Lardner's Works, vol, 4, p. 511. 

(4.) Fabricius, Codex Apoc. vol, i, p. 362. Note. 

(5.) Mosheim, Ecc. Hist. vol. i, p. 93. 

(6.) Clementine Homilies, 2. 22. 

(7.) Justin Martyr, ist Apology, 26. 56; Irenseus, v. Haer. 1. 23. 



AGE OF MIEACLES — SIMON MAGUS. 119 

In the Recognitions, attributed to Clement of 
Eome, and a portion of which, at least, was written 
about the same time with the Acts, there is a fuller 
account of this wonderful man. As in the Acts of 
the Apostles, so in the Recognitions, he appears as 
the great antagonist of Peter. 

The reader may be introduced to Peter at Cae- 
sarea, where he is preparing for a discussion with 
Simon Magus. 

"When the day dawned, which had been fixed for the discussion 
with Simon, Peter, rising at the first cock-crowing, aroused us also; 
for we were sleeping in the same apartment, thirteen of us all; of 
whom, next to Peter, Zaccheus was first, then Sophonius, etc. After 
these, I (Clement) and Nicodemus, then Niceta and Aquila, who had 
formerly been disciples of Simon, and were converted to Christ, under 
the teachings of Zaccheus. Of the women, there was no one present." 
— [Kecognitions, book 2, chapter 1. 

Peter then tells them that he has formed the 
habit of waking in the middle of the night, and 
lying awake till morning, recalling and arranging 
in his memory the words of the Lord. 

The conversation turning on the coming discus- 
sion, Peter wishes to know what kind of a person 
Simon is. Niceta thinks he will prove to be a 
formidable antagonist. Aquila gives a full history 
of Simon, from which it appears, that his father 
was Antonius, and his mother Rachel. By nation 
he was a Samaritan, of the Gettones. His profes- 
sion was that of a magician, yet exceedingly well 
trained in Greek literature ; desirous of glory, and 
boasting above all the human race. 

" So that he wishes to be an exalted person, who is above God the 
Creator, and to be thought to be the Christ, and to be called 'the Stand- 
ing one.' He uses this name, as implying that he can never be dis- 



120 SECOND PERIOD — A. D. 80 TO A. D. 120. 

solved; asserting that his flesh is so compacted by the power of his 
divinity, that it can endure to eternity."— [Ibid. chs. 3 to 7. 

Simon had been a disciple of Dositheus, and be- 
came one of the thirty. Aquila proceeds with his 
story : 

" But not long after, he fell in love with that woman whom they call 
Luna, and he confided all things to us as his friends; how he was a 
magician, and how he loved Luna, and how, being desirous of glory, 
he was unwilling to obtain her ingloriously;" but was waiting patient- 
ly, when he could have her honorably. 

"Yet so if we also would conspire with him, in the accomplishment 
of his desires. 

" Meantime, at the outset, as soon as he was reckoned among the 
thirty disciples of Dositheus, he began to depreciate Dositheus himself, 
saying that he did not teach purely or perfectly, and that this was the 
result, not of ill intention but of ignorance. Dositheus, when he saw 
that Simon was depreciating him, fearing lest his reputation among 
men might become obscured, (for he himself was supposed to be the 
Standing-one), moved with rage, when they met as usual at the school, 
seized a rod and began to beat Simon; but suddenly the rod seemed to 
pass through his body, as if it had been smoke. On which Dositheus, 
being astonished said to him, *Tell me if thou art the Standing one; 
that I may adore thee.' And when Simon assured him that he was, 
Dositheus, perceiving he himself was not the Standing one, fell 
down and worshiped him, and gave up his own place as chief to Simon, 
ordering all the rank of thirty men to obey him; himself taking the 
inferior place which Simon formerly occupied. Not long after this he 
died. 

"After the death of Dositheus, Simon took Luna to himself, and 
with her he still goes about, as you see, deceiving multitudes, and as- 
serting that he himself is a certain power, which is above God, the 
Creator, while Luna, who is with him, has been brought down from 
the higher heavens. That she is Wisdom, the mother of all things; 
*for whom,' says he, *the Greeks and barbarians, contending, were 
able, in some measure, to see an image of her; but of herself, as the 
dweller with the first and only God, they were wholly ignorant." 

He then proceeds to relate a miracle which he 
(Aquila) once saw ; Luna being in the tower, and 
looking out of all the windows of the tower at the 
same time. 



AGE OF MIRACLES — SIMON MAGUS. 121 

Peter evidently believes what Aquila had related, 
for he says, ^^ It has been permitted to the wicked 
one, to use those arts by which the affections of 
every one toward the true father may be proved/' 
[Bk. 2, chs. 9-18. 

THE DISCUSSION. 

Chapter 19.— Zaccheus enters, saying it is time the disputation 
commenced, for a great crowd, collected in the court of the house, was 
awaiting him. Then Peter, having prayed with the brethren, went 
forth to the court of the house, and when he saw the multitude all 
looking intently on him, in profound silence, and Simon, "standing 
like a standard bearer in the midst of them," he commenced: 

First he invoked a peaceable discussion. But Simon at once re- 
torted, that Christ said, he came, not to send peace but a sword. Peter 
replies in the words of Jesus, " Blessed are the peace-makers." Simon 
continues to comment upon the inconsistency of Christ, if he came 
not to bring peace, enjoining upon others to keep it.— [Chs. 19 to 27. 

Simon announces his position. "I say," said he, "that there are 
many gods, and that there is one, incomprehensible and unknown to 
all; that he is the God of all these gods. He then argues for polythe- 
ism; saying to Peter, that he will prove it from his own scriptures. 
He cites Genesis, 3. 5: " On the day ye eat of the tree of knowledge, of 
good and evil, ye shall be as gods." Also, Gen. 3. 22: "Behold, Adam 
is become as one of us." Also Gen. 1. 26: "Let us make man after 
our own image and likeness;" and Gen. 3. 22: " Let us drive him out." 
Also, Gen. 11. 7: " Come, let us go down, and confound their language;" 
and Exodus, 22. 28: " Thou shalt not curse the gods," etc. "One of 
these," says Simon, "was chosen by lot, that he might be the god of 
the Jews." 

" But," says he, "it is not of him that I speak; but of that God who 
is also his God, whom even the Jews themselves do not know. For 
he is not their God, but the God of those who know him." 

Peter has a long disquisition on God, to which Simon replies, that 
he would refute him from the words of his master, who said no one 
knew the Father but the Son, and he to whom the Son should reveal 



122 SECOND PERIOD A. D. 80 tO A. D. 120. 

him. Yet the god o f the Jews was known to Adam, to Enoch, to 
Noah, to Abraham, Isaac and Jacob, and to Moses.— [Chs. 38 to 47. 
"Remember," Simon urges, "that you said that God has a son; which 
is doing him wrong; for how can he have a son, unless he is subject 
to passions, like men or animals ? My opinion is, that there is a cer- 
tain power of the Universe, an ineffable light, whose greatness is to 
be held to be incomprehensible; of which power, even the maker of 
the world is ignorant, and Moses the lawgiver, and Jesus, your mas- 
ter."— [Ch. 49. 

The reasoning of Simon: That there is one God, who is better than 
all, from whom all that is, took its beginning; that he must be perfect. 
That the god who created the world, shows many signs of imperfec- 
tion. There must, therefore, be a God over him. He argues the im- 
perfection of the god who made the world and man, thus: The many 
evils in the world which are not corrected, show that its creator is 
powerless, if he cannot correct what is done amiss; or else, if he does 
not wish to remove the evils, then he is himself evil; but if he neither 
can nor will, then he is neither powerful nor good.— [Chs. 53, 54. 

The disputation was closed for the day. 

The audience, of whom there were about 3,000, divided, about one- 
third going away with Simon, and the rest staying with Peter. 

Book 3. The debate is re-commenced next day, and is continued 
two days longer.— [Chs. 1 to 69. Ante-Nic. Ch. Lib. vol. 3, pp. 240 to 
265. 

The second day there is some acrimony in the discussion, and some 
difference as to the questions to be debated. 

They discuss the nature of evil, free will, the power of God, etc. 

Ch. 23.— Simon says, "What I wish to know is this: If what God 
wishes to be, is; and what he does not wish to be, is not?" The pur- 
port of the answer of Peter is, that some actions depend upon the will 
of man. 

The discussion closed for the day; Simon calling upon Peter each 
day to show him whether the soul was immortal. 

Third day. Simon pressing for evidence of the immortality of the 
soul, Peter argues in favor of it, because of the necessity of having a 
day of judgment; since men do not get their deserts in this world. 



AGE OF MIRACLES — SIMON MAGUS. 123 

Simon claims that Peter cannot assert that the soul is immortal, 
and that he knows if it be proved to be mortal, his religion will fall. 

" But Peter, when he heard him speaking thus, grinding his teeth, 
and rubbing his forehead with his hand, and sighing with a profound 
grief, said: * Armed with the cunning of the old serpent, you stand 
forth to deceive souls.' "— [Ch. 42. 

Ch. 44. — Peter having offered to prove to Simon, in one sentence, 
that the soul is immortal, asks him, which is the best evidence, hear- 
ing or seeing ? Simon answers seeing. Peter then tells him to go to 
his (Simon's) own house, and entering the inner bed-chamber, he would 
see an image, containing the figure of a murdered boy, clothed in 
purple. 

Simon hearing this, was smitten in his conscience, changed color, 
and became bloodless. He then proposed to become a convert; think- 
ing Peter possessed the power of divination. Peter disabused him 
and admitted that he had only stated what he had been informed of, 
and spake " what he knew, and not what he foreknew." 

Thereupon Simon, seeing himself betrayed, went from one extreme 
to another, and becoming fairly furious with anger, burst forth as 
follows: 

"I stood by and spoke with you in my goodness, and bore patiently 
with you. But now, I shall show you the power of my divinity, so 
that you shall quickly fall down and worship me. I am the first pow- 
er, who am always, and without beginning. But having entered into 
the womb of Eachel, I was born of her as a man, that I might be vis- 
ible to men. I have flown through the air; I have mixed with fire, 
and been made one body with it; I have made statues to move; I 
have animated lifeless things; I have made stones bread; I have flown 
from mountain to mountain; I have moved from place to place, up- 
held by angels' hands, and have lighted on the earth. Kot only have 
I done these things, but even now I am able to do them; that by facts 
I may prove to all, that I am the Son of God, enduring to eternity, and 
that I can make those who believe on me, endure in like manner for- 
ever. But your words are all vain; nor can you perform any real 
works. (Such as I have mentioned.) He also who sent you is a ma- 
gician, who yet could not deliver himself from the suffering of the 
cross." 



124 SECOND PERIOD — A. D. 80 TO A. D. 120. 

To this speech Peter answered, 

" Do not meddle with the things that belong to others; for that you 
are a magician, you have confessed and made manifest, by the deeds 
that you have done." 

At this point in the proceedings, the historian relates, that Simon 
endeavored to make a riot, and the people, in indignation, cast him 
from the court, and drove him forth from the gate of the house. It 
does not appear, however, that Peter denied the truth of what Simon 
asserted, or that he challenged him to a proof of his miraculous pow- 
ers. 

After Simon and his friends had gone, Peter explained to those re- 
maining, his reference to the image of the murdered boy; Simon had 
been deluded by demons, and he had persuaded himself that he had 
the soul of a murdered boy, ministering to him, in whatever office he 
pleased to employ it. 

Peter then pronounced a benediction, and dismissed the multitude, 
and thus ended this most remarkable discussion.— [Chs. 48 to 50. 

The next morning, Niceta said to Peter, he de- 
sired to learn how Simon, who was the enemy of 
God, was able to do such wonderful things. ^^ For 
indeed,'' says Niceta, ^' he told no lie in his decla- 
ration of what he had done . ' ' (Niceta had been one 
of Simon's disciples.) Peter undertakes to explain 
how Simon ^4s able to do so great marvels." Si- 
mon, he said, was a magician. 

Niceta asked, * ^ In what respect do they sin , who 
believe Simon, since they see him do so great mar- 
vels? Or is it not marvelous to fly through the air^ 
to be so mixed with fire as to become one body with 
it, to make statues walk, etc. Yea," says Niceta, 
*' he has also been seen to make bread of stones. 
But if he sins who believes those who do signs, how 
shall it appear that he also does not sin, who has 
believed our Lord, for his signs and works of pow- 
er?"— [Chs. 52 to 57. 



AGE OF MIRACLES — SIMON MAGUS. 125 

Peter replies, that if a man believes him who 
comes first, showing signs, he must of necessity, for 
the same reason, believe him who comes second. 
When he believes the second one, he will learn from 
him that he ought not to believe the first, who 
comes of evil. — [Chs. 58 to 62. 

After the disscussion, Simon sets out for Rome, 
and Peter resolves to follow him. — [Chs. 63 to 65. 

Following Simon Magus to Rome, we learn that 
he there lost his life. In the Encyclopedia Ameri- 
cana it is stated that he perished in an aeronautic 
expedition ; giving as authority, Eusebius and Sue- 
tonius. Suetonius in relating the cruel sports and 
games which Nero instituted for his own diversion, 
merely says, ^^ Icarus fell, splashed with blood. ^' 
From which the reader may infer, only, that Nero 
had compelled some one to attempt the flight of 
Icarus. The story is to be traced to ^ ^ The Acts of 
Peter and Paul. " 

From that book, we take the following : 

"When, consequently, the people were making a seditious mur- 
muring, Simon, moved with zeal, roused himself, and began to say 
many evil things about Peter; saying that he was a wizard and a 
cheat. And they believed Simon, wondering at his miracles. For he 
made a brazen serpent move itself, and stone statues to laugh, and 
move themselves, and himself to run, and suddenly to be raised into 
the air. As a set-off to this, Peter healed the sick by a word, by pray- 
ing made the blind to see, and put demons to flight by a command. 
Sometimes, he even raised the dead. Those who adhered to Simon, 
strongly affirmed Peter to be a magician." 

The matter coming to the ears of Nero, he ordered 

Simon the Magian to be brought before him . 

And he, coming in, stood before him, and began suddenly to as- 
sume different forms; so that on a sudden he became a child, and af- 
ter a little an old man, and at other times a young man. For he 
changed himself both in face and stature, into different forms, and 



126 SECOND PEEIOD — A. D. 80 TO A. D. 120. 

was in a frenzy, having the devil as his servant. 

"And Nero, beholding this, supposed him to be truly the Son of 
God. But the apostle Peter showed him to be both a liar and a wiz- 
ard." 

After considerable conversation, Nero says : 

'^ Art thou not afraid, Peter, of Simon, who con- 
firms his godhead by his deeds?'' 

Peter replies, that Simon does not know the hid- 
den thoughts of men. 

Nero said, ^^Do you mean me to believe, that 
Simon does not know these things, who both raised 
a dead man, and presented himself the third day af- 
ter he had been beheaded, and who has done what- 
ever he said he would do?" 

Peter said, '^But he did not do it before me.'' 
Nero said, *^ But he did all these things before me. 
For assuredly, he ordered angels to come to him, 
and they came." Peter still demanded that Simon 
should tell what was in his thoughts. Simon made 
the same challenge to Peter. Peter then demanded 
of Simon, to know what he, Peter, had just done in 
secret. For, having taken a barley-loaf, he had 
broken it, and hid it in his sleeves. 

" Then Simon, enraged that he was not able to tell the secret of the 
apostle, cried out, saying: 'Let great dogs come forth, and eat him 
up, before Caesar.' And suddenly there appeared great dogs, which 
rushed at Peter. But he, stretching forth his hands to pray, showed 
to the dogs the loaf which he had blessed, and the dogs, seeing it, no 
longer appeared. 

"Simon said, *Dost thou believe, O Good Emperor, that I, who was 
dead and rose again, am a magician ?' " 

[The writer of the Acts of Peter and Paul here explains how Nero 
had been deceived by Simon; stating, that as Simon was to be behead- 
ed, he had requested that it be done in a dark place; and when the ex- 
ecutioner came, and was about to strike the blow, Simon turned him- 



AGE OF MIRACLES SIMON MAGUS. 127 

self into a ram. He so remained until the ram's head was taken off, 
when be became himself again. On the third day, he appeared, as if 
risen from the dead.] 

Then followed a conversation in which Nero, 
Simon, Peter, and Paul also, who was present, 
participated. 

Nero, not being able to satisfy himself, says : 
^'The three of you show that your reasoning is un- 
certain ; and thus in all things you have made me 
doubt, so that I find I can give credit to none of 
you." 

Simon now proposes to Nero, that if he will build 
a high wooden tower, he will go to the top, and 
thence fly through the air, attended by his angels ; 
and thus give open evidence of his divinity. 

Nero agrees to the proposal, and the next day 
builds the tower. Simon goes upon it, and com- 
mences flying in the air, attended by his angels. 
Peter, looking steadfastly at him, prays to the Lord 
to stop him. His prayer is answered, and Simon 
falls headlong, in a place called Sacra Via, or Holy 
Way, and perishes.^ 

This, no doubt, was the aeronautic expedition, 
alluded to by the encyclopedic compiler, and to 
which he supposed Suetonius to refer, when ^^ Ica- 
rus fell splashed with blood.'' 

Simon Magus also had his gospel. It was called 
''■ The Great Announcement,'' and consisted of the 
revelations which, as he claimed, had been commu- 
nicated to him from the Supreme God. It was 
sometimes called the Gospel of Simonides ; also, 
the Gospel of the Simonians. 

(i.) Ante-Nicene Ch. Lib. vol. i6, pp. 263 to 273. 



CHAPTER IX. 

THE AGE OF MIRACLES-Concluded. 



Other Miracles and Miracle- Workers. 

Alexander Abonotichus — Apuleius — Antinous— Jew-^ 
iSH Superstitions — Miracles of the Fathers — The Thun> 
BERING Legion — Change of Water into Oil, etc. — The. 
Miracles of the New Testament. 

Alexander Abonotichus. — The satirist, Lucian, 
at the request of Celsus, wrote an account of thi& 
celebrated imposter. The following is a condensed 
statement of it, as reproduced by the historian ,, 
Froude : 

Alexander was born at Abonotichus, a small town on the south 
shore of the Black Sea, early in the second century. The boy was of 
unusual beauty. He was taken up by a doctor, who had been a dis- 
ciple of Apollonius. Alexander's master was a magician, and he 
himself became an apt pupil. 

At the age of twenty, when his master died, he set up for himself. 
He started for Byzantium, the great mart of ancient commerce. 
Here he became acquainted with one Coconas, by whom he was in- 
troduced to a wealthy Macedonian lady. She fell in love with him^ 
and took him and his friend with her, to her country seat at Pella. 
Here the two friends laid plans for the future. They purchased a 
large, tame snake; took it with them when they left Pella, and by the 
aid of the serpent, made a business of fortune-telling. 



AGE OF MIRACLES ALEXANDER ABONOTICHUS. 129 

They repaired to Abonotichus. From Chalcedon they brought 
some brass plates, which had been discovered buried, and which bore 
an inscription, that Apollo and Esculapius were about to appear at 
Pontus. The people of Abonotichus commenced building a temple 
for Alexander, who now soon acquired great reputation and renown. 

Lucian describes him as he then appeared; tall, majestic, extremely 
handsome— hair long and flowing, complexion fair, a moderate beard, 
partly his own and partly false, but the imitation excellent; eyes large 
and lustrous, and voice sweet and limpid. "As to his character," 
says he, "God grant that I may never meet with such another. His 
cunning was wonderful, his dexterity matchless. His eagerness for 
knowledge, his capacity for learning and power of memory, were 
equally extraordinary." 

He made for the serpent a human face, of linen, which was painted 
in an ingenious manner, and so arranged that the mouth would open 
and shut, and this was the face of Esculapius. From it he delivered 
oracles and spoke in unknown tongues. 

The temple was finished, the god was formally established in it, and 
the oracles became a permanent institution. People flocked from all 
parts of Asia Minor, to consult them. Immense treasures flowed into 
the coffers of Alexander. 

"The air was full of miracles. The sick were healed; the dead were 
raised to life." The Christians considered him a missionary of the 
devil. 

Among his dupes was Rutelian, a senator, in high favor with the 
emperor. 

There was a girl, said to be the daughter of Selene, the moon, and 
Alexander. She is declared to be destined for Rutelian, and the mar- 
riage is celebrated with great pomp and splendor. 

Lucian himself visited Alexander and endeavored to expose him. 
He frankly admits that the attempt was a complete failure. When 
the prophet gave him his hand to kiss, Lucian bit it to the bone. For 
this, he came near paying the forfeit of his life. Alexander, conceal- 
ing his pain and mortification, treated Lucian with the utmost cour- 
tesy and kindness, and gave him a vessel for his return home. The 
commander was secretly instructed to throw him overboard. This he 



130 SECOND PERIOD A. D. 80 tO A. D. 120. 

was too humane to do, but told Lucian he should be obliged to put 
him ashore, which he did; and Lucian found himself in Bithynia, a 
long way from home. 

He returned, a wiser man, and the prophet continued to flourish. 
The emperor bestowed distinctions upon him. He lived to be an old 
man, and died in the acme of his fame. 

Apuleius. — Some of the early writers speak of 
Apuleius as a worker of miracles. He was a pagan 
philosopher of the Platonic school, born at Madau- 
ra, in Africa. 

He lived about A. D. 150. He was distinguished 
for his eloquence, and stood high as a Latin writer. 
Having married a rich widow in Tripoli, he was 
prosecuted by his relations, on a charge that he had, 
in his courtship, made use of magical arts. He de- 
fended himself on that occasion, by an 'Apology,^ 
which is still extant. There has also come down to 
us, another of his works, entitled, ^^Metamorpho- 
sis, or the Golden Ass ;^' supposed to have been a 
satire on the wealthy debauchees of his time. Lac- 
tantius, referring to what Hierocles had asserted, 
that ApoUonius was greater than Christ, because he 
rescued himself from Domitian, while Christ was 
put to death, says it is somewhat strange that wri- 
ters should pass over Apuleius, ^' of whom many 
wonderful things are commonly said.'' ^ 

Anthstous was a beautiful youth, a favorite of the 
Emperor Hadrian. He was born in Bithynia. 
He accompanied Hadrian to Egypt, and was drowned 
in the Nile, A. D. 132. A city called Antino-opolis, 
was built by the emperor, near the spot where he 

(i.) Lact. Inst. lib. 5, ch. 3. 



AGE OF MIEACLES JEWISH SUPERSTITIONS. 131 

perished, and countless statues were erected in his 
honor. Some of them still exist, and are remark- 
able for their beauty. 

Justin Martyr says he was worshiped as a god.' 

Origen says there were miracles wrought in many 
places,^ and Celsus mentions, as miracle- workers , 
Esculapius , Aristeas of Proconnesus, and Cleomedes 
of Astypalsea. 

JEWISH SUPERSTITIONS. 

The Jews were ever exceedingly superstitious. The miracles of the 
Old Testament are familiar to the reader. These were supplemented 
by an innumerable multitude of angels and demons of every descrip- 
tion. 

The casting out of demons was familiar to the Jews, long before 
the coming of Christ. In the Book of Tobit, the angel Raphael 
directs fumigation with the heart and liver of a fish, in order to drive 
a demon out of a man or woman, so that it will never return. The 
demon Asmodeus was in love with Sara, the daughter of Raguel, and 
had strangled seven men who were going to marry her; but by the 
process mentioned above, he was driven out, and flew into Egypt, 
where he was bound by the angel.— [Book of Tobit, 6. 7; 3. 1; 
6. 14, etc. 

In the Book of Enoch, the names of twenty-one angels are given, 
who had fallen, through love for the daughters of men. The off- 
spring of these were giants, whose height was 3,000 ells. From these 
come the evil demons of earth. 

Raphael was the angel who presided over the spirits of men. Uriel 
was the angel of thunder, earthquakes, etc. There were spirits con- 
trolling the winds and the lightning, others over the seas, and still 
others over hail, snow, frost, etc., etc.— [Book of Enoch, ch. 69; chs. 7, 
8, 9, 34, etc. 

The Jews believed the stars were animated beings.— [Gfroerer, das 
Jahrhundert des Heils, 1, p. 362. 

Enoch saw seven stars bound together, and he inquired of the angel, 
on account of what sin they were bound. Uriel replied, they were: 

(i.) ist Apology, ch. 29. 
(2.) ContraCelsum, 3, 3. 



132 SECOND PERIOD A. D. 80 TO A. D. 120. 

stars which had transgressed the commands of the highest God, and 
they were thus bound till ten thousand worlds, the number of days of 
their transgression, should be accomplished.— [Chs. 21 and 18. 

The targums are full of similar views, concerning the stars and 
other heavenly bodies. 

The multitude of angels was innumerable. 

Each angel had a particular duty to perform. Michael was angel 
over water, Jehuel over fire, Jechiel over wild beasts, and Anpiel 
over birds. Hariel was appointed over cattle, Messannahel over rep- 
tiles, Deliel over fish, and Samniel over created things moving in the 
waters, and over the face of the earth. Ruchiel was set over the 
winds, Gabriel over thunder and fire, and over the ripening of fruit. 
Nuriel over hail, Makturiel over rocks, Alpiel over fruit-bearing 
trees, Saroel over those which do not bear fruit, and Sandalf on over 
the human race. Under each of these were subordinate angels. — 
[Sanhed. 95. 2; Eisenmenger, Entd. Jud. 2. 378. Sup. Relig. vol. 1> 
p. 108. 

The demons were equally as numerous. They were in the air, on 
earth, in the bodies of men and animals, and even at the bottom of 
the sea. They were the offspring of the fallen angels who loved the 
daughters of men.— [Eisenmenger, Ent. Jud. 1. 380; 2. 437. 

"Their number is infinite. The earth is so full of them, that if man 
had power to see, he could not exist, on account of them. There are 
more demons than men, and they are about as close as the earth 
thrown up out of a newly made grave." 

It was stated that each man had 10,000 demons at his right hand, 
and 1,000 on his left. "He who wishes to discover these spirits, must 
take sifted ashes, and strew them about his bed, and in the morning 
he will perceive their footprints upon them, like a cock's tread. If 
any one wishes to see them, he must take the afterbirth of a black 
cat, which has been littered by a first born black cat, whose mother 
was also a first birth, burn and reduce it to powder, and put some of 
it in his eyes, and he will see them."— [Bab. Beracoth. 6. 1. 

The casting out of demons, was an important feature in the Jew- 
ish theological system. Dr. Lightf oot says, "There was hardly any 
people in the whole world, that more used, or were more fond of am- 
ulets, charms, mutterings, exorcisms, and all kinds of enchantments." 
— [Lightfoot, Horse Heb. et. Talm. Works, 11. p. 299. 

Josephus states, that among other gifts, God gave to Solomon 
knowledge of the way to expel demons. Josephus himself had seen 
a countryman of his own, named Eieazar, release people possessed of 
devils, in the presence of the Emperor Vespasian and his sons, and 



AGE OF MIRACLES — MIRACLES OF THE FATHERS. 133 

his army. He put a ring, containing one of the roots prescribed by 
Solomon, to the nose of the demoniac, and drew the demon out by his 
nostrils, and in the name of Solomon and reciting one of his incanta- 
tions, he adjured him to return no more.— [Antiquities of the Jews, 
bk. 8, ch. 2, sec. 5. 

Miracles of the Fathers. — These commence 
about the middle of the second century. More 
than a hundred years ago, Rev. Dr. Middleton, in 
his ^'Free Enquiry into the Miraculous Powers of 
the Christian church/' called attention to the fact, 
that in the writings of the apostolic fathers, (refer- 
ring to those who had written previous to about 
A. D. 150,) there was not the least pretense to the 
possession of extraordinary gifts, nor to any stand- 
ing power of working miracles ; and showed that 
the claim in the second century, was first set up 
about the time of Justin Martyr. 

''Here, then," said he, ''we have an interval of 
about half a century, the earliest and purest of all 
Christian antiquity, after the days of the apostles, 
in which we find not the least reference to any 
standing power of working miracles,"^ 

In the writings of Justin Martyr, (A. D. 150 to 
160), the claim to miraculous power was put forth 
with much distinctness. He says : 

"There are prophetical gifts among us at this 
day, and both men and women are endued with ex- 
traordinary powers by the spirit of God."^ 

He frequently appeals to what he says every one 
might see with his own eyes, in every part of the 

(i.) Middleton's Miscellaneous Works, vol, i, p. 8. 
(2.) Dialogue, chapter 88. 



134 SECOND PERIOD — A. D. 80 TO A. D. 120. 

world, and particularly in Eome, in the case of 
persons possessed with devils, *^who were cured 
and set free, and the devils themselves baffled and 
driven away, by the Christians adjuring and exor- 
cising them in the name of Jesus, when all other 
exorcists and enchanters had tried in vain to help 
them."^ 

Justin says the angels to whom God had com- 
mitted the care of mankind, had been led away by 
love of the daughters of men, and begat children, 
who are the demons, who have corrupted the 
human race.^ 

He thinks demoniacs are possessed and tortured 
by the souls of the wicked dead.^ 

Irenseus (A. D. 190 to 200), affirms, that "all who are truly disciples 
of Jesus, receiving grace from him, wrought miracles in his name, for 
the good of mankind, according to the gift which each man had re- 
ceived. Some cast out devils, so that those from whom they were 
ejected, often turned believers, and continued in the church. Others 
had the knowledge of future events, visions, and prophetical sayings. 
Others healed the sick by the imposition of hands. Even the dead 
had been raised, and lived afterward many years among them. It 
was impossible to reckon up all the mighty works which the church 
performed, every day, to the benefit of nations."— [Adv. Plaer. lib. 2^ 
ch. 32. 

And in regard to raising from the dead, he declares it to have been 
"frequently performed on necessary occasions, when by great fasting, 
and the joint supplication of the church of that place, the spirit of 
the dead person returned into him, and the man was given back to 
the prayers of the saints."— [Adv. Hser. 2. 31. 

Again: "We have many," says he, "in the church, endued with 
prophetic gifts; speaking with all kinds of tongues, laying open the 
secrets of men, for the public good."— [Ibid. 5. 6. 

(i.) Apology, 2, 6. 

(2.) Apol. 2. 5. Ibid. I. 5' 14. 

(3.) Ibid. I. 18. 



AGE OF MIRACLES MIRACLES OF THE FATHERS. 135 

Clement of Alexandria (A. D. 200) says presid- 
ing angels were distributed over nations and cities ; 
that the Son gave philosophy to the Greeks, by 
means of the inferior angels ; and argued that it 
was absurd to attribute it to the devil.' 

TertuUian (A. T>. 200 to 210) calls upon the heathen magistrates to 
"summon before their tribunal any person possessed with a devil; and 
if the evil spirit, when exorcised by any Christian whatsoever, did not 
own himself to be a devil, as truly, as in other places he would falsely 
call himself a god, not daring to tell a lie to a Christian, that then 
they should take the life of that Christian."— [Apology, ch. 23. 

Again: "There is a sister among us, endued with the gifts of rev- 
elations, which she suffers in the church, during the time of divine 
service, by an ecstasy, in the spirit. She converses with angels, and 
sometimes also with the Lord; sees and hears mysteries; and knows 
the hearts of some, and prescribes medicines to those who want 
them."— [De Anima, sec. 9. 

He has a disquisition concerning angels and de- 
mons, in which he enters into minute details.^ 

He gives the case of a woman who went to a 
theater, and came back possessed by a demon ; and 
on being cast out, the evil spirit said he had a right 
to act as he did, having found her within his lim- 
its. ^ 

Origen (A. D. 230) was of the opinion that certain 
demons, offspring of the Titans or giants, who 
haunt the grosser parts of bodies and the unclean 
places of the earth, had the power of divining the 
future.^ 

After fully discussing the question, and citing 
many passages of scripture, he comes to the conclu- 

(i.) Stromata, 6. 17. 

(2.) Apol. sec. 22; Ad. Scapulam, sec. 2. 

(3.) De Spectaculis, sec. 26. 

(4.) Contra Celsum, 4. 92; 8. 11. 



136 SECOND PERIOD — A. D. 80 TO A. D. 120. 

sion that the sun, moon and stars are living, ration- 
al beings.' 

He says many could heal the sick, by invoking 
the name of God over them, and of Jesus, with a 
recital of some story of his life. ^'I myself," says 
he, ''have seen many so healed in difficult cases ; 
loss of senses, madness, and innumerable other evils, 
which neither men nor devils could cure. ' ' ^ 

Theophilus, Bishop of Antioch (A. D. 180), says 
that evil and seducing spirits were exorcised and 
cast out in his day.^ 

Minucius Felix, (3d century), addressing himself to his heathen 
friend, in his Dialogue of "Octavius," says, "The greatest part of you 
know what confessions the demons make, concerning themselves, as 
oft as they are expelled by us, out of the bodies of men, by the tor- 
ture of our words, and the fire of our speech. Saturn himself, and 
Serapis, and Jupiter, and the rest of them, whom you worship, con- 
strained by the pain which they feel, confess what they are."— [Minuc. 
Octav. p. 23, ch. 27. 

Cyprian (A. D. 250), Arnobius (A. D. 303), and 
Lactantius (A. D. 310), all give testimony in simi- 
lar language, to the casting out of devils and evil 
spirits by the Christians. "^ 

Eusebius had similar views. ^ 

Tertullian relates that a woman, whom he knew, 
a member of the church, after having died, while 
the presbyter was praying for her, removed her 

(i.) De Principiis, i. 7, sec. 3; Contra Cels. S. 10, 11. 

(2.) Ibid. lib. 3, ch. 24. 

(3.) Ad Autolycum. 

(4.) Cyprian, Epist.; Arnobius, lib. i. 46; Lactantius, Divin. Inst. 1. 2, c. 16. 

(5.) Praep. Evang., 5. 2. 



AGE OP MIEACLES MIRACLES OF THE FATHERS. 137 

hands from her sides, and folded them in the atti- 
tude of supplication.^ 

Even the great Augustine relates a number of 
most astounding miracles, which were performed 
in the church, in his immediate neighborhood.^ 

The Thundering Legion. — Eusebius quotes from 
a lost work of Claudius Apollinaris, his account of 
a remarkable answer to prayer, received, about 
A. D. 175, by the Christian soldiers of the Emper- 
or Marcus Aurelius, in his war with the Quadri. 
TertuUian, writing about A. D. 200, in a public 
apology, also urges the same fact. 

The incident referred to was this : 

"It is said, that when Marcus Aurelius Caesar was forming his 
troops in order of battle, against the Germans and Sarmatians, he 
was reduced to extremities, by a failure of water." 

Thereupon, in answer to the prayers of the Christian soldiers of the 
Melitine Legion, so called, there came thunderbolts, which caused 
the enemy's flight and overthrow. And upon the emperor's army, a 
rain, "which restored it entirely, when it was all but perishing by 
thirst."— [Euseb. Ecc. Hist., 6. 5. 

This circumstance we mention , not because there 
is any miracle connected with it, even in appear- 
ance ; since there is nothing miraculous in a sud- 
den shower, or in a superstitious people buing 
frightened by thunderbolts ; but because of the 
great prominence which has been given to it, in 
what might be called miraculous literature. 

Much has been written about it. Dion Cassius 
attributes the occurrence and the preservation of 
the army to an Egyptian magician by the name of 

(i.) De Anima, sec. 51. (2.) De Civ. Dei, 22. 8. 



138 SECOND PERIOD — A. D. 80 TO A. D. 120. 

Amuphis. Julius Capitolinus attributes it to the 
emperor's prayers. Themistius the same. Baro- 
nius, Moyle, Scaliger, Valesius and others have 
written about it ; and more recently, the late Cardi- 
nal Newman devoted fourteen pages to it, at the 
close of which, he concludes it to have been a very 
noted miracle.' 

There was, no doubt, an occurrence of the kind ; 
the army, when in dire extremity, having been re- 
lieved by a sudden fall of rain. This we learn 
from Dion Cassius and other heathen writers, and 
from a sculpture of the celebrated Antonine Column 
at Rome, where is a figure of Jupiter Pluvius, scat- 
tering lightning and rain, the enemy and their 
horses lying prostrate, and the Romans, sword in 
hand, rushing upon them. 

We hear nothing of any connection of Christians 
in the transaction, except from Tertullian and Euse- 
bius, and those who copied from them. 

As to the Christian legion, called, according to 
Eusebius, the Melitine Legion, which he represents 
as afterward remaining intact, Moyle says there 
were few or no Christians in the army ; and adds, 
'^ I would as soon believe my Lord Marlborough 
had a whole regiment of Quakers in his army, as 
that Antoninus had a whole legion of Christians in 
his."^ 

Then, as to the name ''Thundering," applied to 
the Melitine Legion, which Eusebius makes ApoUi- 

(i.) Two Essays on Scripture Miracles, etc,, London, 1870, 2d Edn. pp. 240 to 254. 
(2.) Moyle's Posthumous Works, vol. 2, pp. 84, 85. 



AGE OF MIRACLES APOCRYPHAL WRITINGS. 139 

naris say the emperor gave to it on account of this 
transaction, the fact is, that one of the Roman le- 
gions had that name, from the time of Augustus 
Caesar. 

Turning Water into Oil. — Narcissus, Bishop of 
Jerusalem, when oil failed for lamps, at the vigil 
of Easter, sent the persons who had the care of 
them, to the neighboring well for water. When 
they brought it, he prayed over it, and it was changed 
into oil. At least, so says Eusebius.' Narcissus 
was made bishop about 180. 

This reported miracle has been the occasion of 
learned disquisitions by Dodwell, Jortin and many 
others. Newman devotes several pages to it, and 
closes by saying, that while he cannot say positive- 
ly that he believes it, yet he has no doubt about it.^ 
From the list of noted miracles discussed by Dr. 
Newman, those two have been mentioned, because 
they are said to have occurred in the second centu- 
ry- 
It is a significant fact, that they both come, either 
originally, or with important accessions, from Euse- 
bius. 

APOCRYPHAL WRITINGS. 

From the middle of the second century, and even 
earlier, the Christian world was flooded with anon- 
ymous writings of a religious character, filled with 
miracles of every description. There was a morbid 
demand for that kind of literature. At a later day, 
these writings were styled apocryphal. 

(i.) Ecclesiastical Hist., 6. 9. (2,) Essays on Miracles, p. 259. 



140 SECOND PERIOD — A. D. 80 tO A. D. 120. 

There were gospels, acts, revelations, epistles, etc. ^ 
etc. 

The Revelation of Moses gives a long history of Adam and Eve. 
The Revelation of Esdra resembles somewhat the Apocalypse of 
John. The Revelation of Paul is of the same sort, relating, at great 
length, the wonderful things revealed to Paul, when he went up to 
the third heaven, and was caught up into paradise, and heard un- 
speakable words. [2d Cor. 12. 4.] There is another Revelation of 
John, the Book of John concerning the Falling Asleep of Mary, the 
Passing [Translation] of Mary, etc. 

The Acts of Peter and Paul, the Acts of Paul and Thecla, and the 
story of Perpetua, have already been mentioned. 

The Acts of Barnabas relate the journeyings, the miracles and 
martyrdom of that apostle. 

Finding a town, called Curium, was very wicked, he rebuked it, 
and the western part fell, "so that many were wounded, and many of 
them also died." 

The Acts of Philip.— Nicanora, wife of the proconsul of Hiera- 
polis, having been converted and healed of her sickness by the 
preaching of Philip, her husband was so enraged, that he caused 
them both, with Bartholomew, to be scourged, and the two apostles 
to be hanged, Philip head downward. In this position, Philip has a 
long conversation with Bartholomew, and preaches a discourse to 
those standing about. When Mariamne was stripped, her body was 
changed, and became a glass chest filled with light. 

The Acts and Martyrdom of Andrew.— Andrew has a dis- 
cussion with ^geates, the proconsul, ^geates, becoming very 
angry, has Andrew crucified. Afterward, he was himself tormented 
by the devil, and came to a violent death. 

Besides these, there were the Acts of Andrew and Matthias, in the 
City of the Man-Eater, the Acts of Peter and Andrew, the Acts and 
Martyrdom of St. Matthew, the Acts of the Holy Apostle Thomas, 
and many others. — Fabricius has a list of Apocryphal Acts, 36 in 
number. Some of them are written very much in the style of the 
Acts of the Apostles. 

Acts of Paul.— Dr. Lardner thinks that Origen referred to a 
book entitled "The Acts of Paul."— De Principiis, 1, 2, T. 1, p. 54. 

The Miracles of the New Testament. 

When we turn to the miracles of the New Testa- 
ment, we instinctively feel like making them an ex- 



AGE OF MIRACLES — MIRACLES OF THE N. T. 141 

ception to the mass of wonders of that age. How 
much of this feeling may be owing to education and 
association , we will not stop to inquire ; and per- 
haps it would not be found easy to determine. 

The fact, however, cannot be ignored, that there 
is no evidence showing that either of the five books 
in which these miracles are recorded, was written 
until nearly one hundred and fifty years after the 
transactions are said to have occurred. How much 
earlier the manuscripts existed from which these, 
books were compiled, is not known. None of them 
can be clearly traced to the first century. 

There are other important considerations. A 
number of these miracles consist in casting out de- 
mons from human beings. But the doctrine of de- 
mons is a doctrine of the past. It is now recognized 
and admitted , that from the beginning, the demons 
have existed only subjectively, as forms of doctrine 
and belief. What then becomes of this class of mir- 
acles ? 

If, without irreverence, we carefully examine 
even the most imposing class of New Testament 
miracles, looking upon them at the same time as 
violations of known laws of nature (without which 
a miracle loses its force and meaning) , we meet with 
very serious obstacles in the way of giving them 
implicit credence. 

In the case of Jairus' daughter, we have but to 
take the explicit language of Jesus himself, '' The 
maid is not dead, but sleepeth.'' 



142 SECOND PERIOD — A. D. 80 TO A. D. 120. 

There are two other reported cases of raising from 
the dead, in the canonical gospels. The raising of 
the son of the widow of Nain, is found only in the 
compilation of Luke. The authorship of the man- 
uscript containing it, and the time when it was writ- 
ten, are involved in obscurity. 

The raising of Lazarus, and the turning of water 
into wine, the two transactions most plainly con- 
travening the laws of nature, are only related in the 
Gospel of John ; the author of that work having 
probably taken them from the Acts of Pilate. 

Why do the other canonical gospels contain no 
mention of those stupendous miracles? 

How can the belief in miracles be of any import- 
ance in the Christian system? If the doctrines and 
precepts of the Christian religion are adapted to the 
nature of man, and in harmony with the divine 
economy of the universe, they will stand, through 
all time. If not, they will fall. The changing of 
one element or substance into another, or even the 
raising of a person from the dead, cannot make 
wrong right, or change the truth into falsehood. 

This great truth was all but comprehended by 
Tertullian, intellectually the most vigorous of all 
the early fathers. He declared that the proof of the 
Christian religion by miracles, was inconclusive ; 
*^ because,'' said he, ''Jesus Christ has assured his 
disciples that some would arise, who should work 
false miracles." — [Adv. Marcion, 3. 3. 

Archbishop Trench falls into the same line of ar- 
gument : 



AGE OF MIEACLES — MIRACLES OF THE N. T. 143 

"A miracle does not prove the truth of a doctrine, or the divine 
mission of him that brings it to pass. The doctrine must first com- 
mend itself to the conscience as being good, and only then can the 
miracle seal it as cZiwwe.— [Notes on the Miracles of our Lord, 8th 
Ed. 1866, p. 25. 

The same view is taken by Mozley and others. 
But if the doctrine has received the sanction of the 
conscience as good, is it not already divine? And 
what need of the miracle afterward? 



THIRD PERIOD. 



CHAPTER X. 

THE THREE APOCRYPHAL GOSPELS. 



The Protevangelion. 

Of the extant gospels of the second century, the 
three most ancient are, the Protevangelion, or Book 
of James, the Gospel of the Infancy, and the Act& 
of Pilate, or Gospel of Nicodemus. 

The Protevangelion was attributed to the apostle 
James, and was called by Origen, ** The Book of 
James.'' 

It is generally considered one of the oldest gospels 
of the second century ; probably appearing about 
the third decade. The name , ' ^ First Gospel , ' ' would 
indicate it to be the first of certain writings of the 
kind. 

The following is an abstract of its contents : 

THE protevangelion. 

Chapter 1.— An account of Joachim, and of the refusal of his 
offerings in the temple, which were despised, because he had na 
children. 

Chaps. 2 and 3.-— Anna, the wife of Joachim, mourns her barren- 
ness, and has a conversation upon the subject with her maid, Judiths 



APOCRYPHAL GOSPELS THE PROTEVANGELION. 145 

Chaps. 4 to 7.— The angel announces to Anna that she is to have a 
child. 

She brings forth a daughter, and calls her name Mary. 

When Mary was nine months old, she walked nine steps. When 
she was a year old, Joachim gave a great feast to the priests, scribes, 
elders, and all the people of Israel. 

When she was three years old, they took her to the temple, accom- 
panied by the daughters of the Hebrews, carrying lamps. 

Chaps. 8 and 9.— She continued in the temple, and received her 
food from the hand of an angel. When she was twelve years old, the 
priests met in consultation, to determine what to do with her. Zach- 
arias, the high priest, consulting the Lord, was told to summon the 
widowers with their rods, etc. The priest took the rods, and went 
into the temple to pray. After finishing his prayer, he came out and 
distributed the rods. 

"The last rod was taken by Joseph, and behold, a dove proceeded 
out of the rod, and flew upon the head of Joseph." The high priest 
then designated Joseph as the one to take the virgin. 

"But Joseph refused, saying: 'I am an old man, and have children; 
but she is young, and I fear lest I should appear ridiculous in 
Israel.' " The priest insisting, Joseph took her to his house, and then 
went away, to mind his trade of building. 

Chap. 10.— Mary selected by the priests to spin the true purple, for 
a new vail for the temple. 

Chap. 11.— The announcement to Mary by the angel. Similar to 
Luke. 

Chap. 12.— Mary visits her cousin Elizabeth. Similar to the account 
in Luke. She is now 14 years old. 

Chaps. 13 and 14.— Joseph, returning from building houses abroad, 
found the virgin with child, and reproached her. Mary protested her 
innocence, saying, she knew not how it had occurred. 

Joseph was about to put her away, when an angel appeared, and 
dissuaded him from it. Joseph then took the virgin, glorifying God. 

Chaps. 15 and 16.— Joseph and Mary were brought before the 
priest, accused of having violated her virginity; Joseph having taken 
her merely to keep as a virgin. 

Joseph was required to drink holy water, which he did, unharmed. 
He was then acquitted. 

Chaps. 17 and 18.— Joseph and Mary went to Bethlehem to be 
taxed. As Mary's time drew near, they were obliged to stop, three 
miles from Bethlehem. 



146 THIRD PERIOD A. D. 120 TO A. D. 130. 

Mary was taken into a cave, and left, with Joseph's sons, while 
Joseph went to Bethlehem after a midwife. On the way, he saw 
various prodigies. Fowls of the air, stopping in the midst of their 
flight; people sitting before a table at dinner, their hands on the table 
motionless; sheep standing still, the shepherd with his hand raised to 
smite them, his hand remaining motionless; kids with their mouths 
to the water, but not drinking. 

Chaps. 19 and 20.— Joseph met a mid- wife. As they approached the 
cave, a bright cloud overshadowed it, and going in, they found Jesus 
was born. Salome came to the cave, and desiring proof that Mary was 
a virgin, proof was vouchsafed. But as a result, Salome's hand im- 
mediately withered. She prayed to the Lord; an angel appeared, and 
told her to take the child, and her hand would be restored. She took 
the child, and her hand was made whole. 

Chap. 21. — Wise men came from the east to Bethlehem, inquiring 
for the King of the Jews. The interview between Herod and the wise 
men. Similar to Matthew. 

Chaps. 22 to 24.— Herod having issued his order for the slaughter of 
the children, "Mary, hearing that the children were to be killed, being 
under much fear, took the child, and wrapped him up in swaddling 
cloths, and laid him in an ox-manger, because there was no room for 
them in the inn." 

Elizabeth, hearing that her son John was to be searched for, took 
him, and went up into the mountains. There a mountain opened and 
received them. Zacharias, because he would not disclose the hiding 
place of his son John, was murdered in the entrance of the temple. 
When Zacharias was killed, "the roofs of the temple howled, and were 
rent from the top to the bottom, and his blood was congealed to stone." 

Chap. 25.— Conclusion. "I, James, wrote this history in Jerusa- 
lem; and when the disturbance was, I retired into a desert place, until 
the death of Herod. And the disturbance ceased at Jerusalem." 

Opinions of the Fathers. 

The account in the Protevangelion , of the mur- 
der of Zacharias, father of John the Baptist, was 
generally accredited by the fathers. It is mentioned 
and endorsed by Tertullian,' by Origen,^ by Epipha- 

(i.) Scorpiac, adv. Gnost., c. 8. 
(2.) Honj.26, Matt. 23, fol, 49- 



APOCRYPHAL GOSPELS — THE PROTEVANGELION. 147 

nius,' by Theophylact,'' and others. 

The Protevangelion says, Zacharias was killed at 
the entrance of the temple, and his blood was hard- 
ened into stone. — (Ch. 24.) 

TertuUian says, Zacharias was killed between the 
altar and the temple, and the drops of his blood 
made indelible impressions on the stones. 

As has been already mentioned , the circumstance 
of Joseph being an old man when Mary was be- 
trothed to him, and having had children by a for- 
mer wife, was accredited by the fathers generally. 
The Protevangelion was here supported by the Gos- 
pel of Peter. 

Origen, it is true, only refers to it as believed by 
some, but others adopt it implicitly. Eusebius says 
James was called the brother of Christ, because he 
was also called the son of Joseph. ^ Epiphanius 
says the same,* and in another place, that Joseph 
was about fourscore years old when he married 
Mary ; and had six children before that time, by a 
former wife ;^ and again, writing against a sect 
which denied the perpetual virginity of Mary, he 
says : 

•'Joseph was very old when he married Mary, and had been many 
years a widower; that he was the brother of Cleophas, the son of 
James, surnamed Panther; that he had his first wife of the tribe of 
Judah, and by her six children, to wit, four sons and two daughters. 
His eldest son was James, surnamed Oblias, [this probably taken from 



) De Vit, Prophet, vol. 2, p. 250, (attributed to Epiphanius.) 

) In Matt. 

) Ecc. Hist., 2. I. 

) Haeres. 29; Naz, sec. 3, 4. 

) Haeres. 51; Alogor. sec. 10. 



148 THIRD PERIOD — A. D. 120 tO A. D. 130. 

Eusebius, Ecc. Hist. 2. 23], that he begat him when he was about forty 
years old; after him he had another son named Jose, then Simeon and 
Judas, and then his two daughters Mary and Salome: after his wife's 
death, he continued many years a widower, and about fourscore years 
old, married Mary."— [Epiph. Hseres., 78, sec. 8. 

So also was the account in the Protevangelion ac- 
cepted as true by Hilary,' by Chrysostom (A. D. 
407), Cyril (A. D. 375), by Euthymius and Theo- 
phylact, and generally, as Bishop Pearson says,^ by 
all the Latin fathers till Ambrose (A. D. 390), and 
the Greek fathers afterward. 

Epiphanius refers, also, to the death of Zacharias, 
but there is a wide departure from the account in 
the Protevangelion. 

"It was," he says, "the occasion of the death of Zacharias in the tem- 
ple, that when he had seen a vision, he through surprise was willing 
to disclose it, and his mouth was stopped. That which he saw, was 
at the time of offering incense; and it was a man standing in the form 
of an ass. 

"When he had gone out, and had a mind to speak thus to the people, 
*Wo unto you, whom do ye worship?' he who had appeared to him in 
the temple, took away the use of his speech. Afterward, when he re- 
covered it, and was able to speak, he declared this to the Jews, and 
they slew him. They add, that on this very account, the high priest 
was appointed by their lawgiver to carry little bells, that whensoever 
he went into the temple to sacrifice, he whom they worshiped, hearing 
the noise of the bells, might have time enough to hide himself, and not 
be caught in that ugly shape and figure."--[Epiph. Haer., 79. 5. 

That Mary, at three years of age, was taken to 
the temple, and remained there eleven years, was 
received as true by Euodius, Gregory of Nyssen, 
(380), Damascene, (725), Germanus, Bishop of Con- 

(i.) In Matth. i. 

(2.) On the Creed, p. i75. Art. 3. 



APOCRYPHAL GOSPELS THE PROTEVANGELION . 149 

stantinople, Andreas Cretensis, (675), George, bish- 
op of Nicomedia, and others.' 

The Protevangelion was not condemned by the 
decree of Pope Gelasius. 

Jones was mistaken in supposing that Epiphanius 
and Austin were the first writers who had recog- 
nized the Protevangelion.^ Origen mentioned it as 
^HheBookof James;'' Tertullian was acquainted 
with it, and still earlier, Justin Martyr. 

The fact that Christ was born in a cave, is fre- 
quently alluded to in the writings of the fathers. 
Thus Gregory Nyssen (380) says : 

"We are indeed cheered by the gospel, when we revert to the speech 
at Bethlehem, and when we contemplate the divine mysteries in the 
cave." "Speelaio musteeria."— [Greg. Nys. Op. vol. 3, p. 348. (See also, 
the chapter of this work entitled, "Justin Martyr,") 

(i.) See Baronius, (1588), Apparat. ad Aanal., no. 48. 
(2.) Jeremiah Jones, New Method, etc., vol. 2, p. 144. 



CHAPTER XI. 

THE PROTEVAKGELION, 
AND THE GOSPELS OF LUKE AND MATTHEW. 



The Protevangelion one of the Manuscripts used in 
THE Compilations of Luke and Matthew — The Protevan- 
gelion AND the first TWO CHAPTERS OP LUKE AND MaTTHEW 

COMPARED. — Which was first written? 

Dr. Frederick Schleiermacher, who is styled, in 
the Imperial Dictionary of 'Biography, *^ the most 
influential theologian of Protestant Germany that 
has appeared during the present century, ''in an 
able essay, has shown, that the Gospel of Luke con- 
sists, almost entirely, of a compilation of manu- 
scripts, older than the time of the compiler. 

Speaking of the first and second chapters, he 
says : 

"It is impossible, at the outset, to avoid observing the great differ- 
ence of style between the introductory passage, (ch. 1, vv. 1 to 4), and 
this section (balance of chs. 1 and 2); since from very tolerable and 
well constructed Greek, which even makes some attempts at elegance, 
we suddenly drop into the harshest Hebraistic phraseology; so that 
one is loth to attribute both to the same hand,"— [Critical Essay on 
Luke, p. 21, Ed. London, 1825. 

Again: 

"If we compare the end of th^ first chapter with the beginning of 
the second, we can scarcely remsun in doubt, that the section from 



APOCRYPHAL GOSPELS THE PEOTEVANGELIOIST. 151 

verse 5 to the end of the chapter, (ch. 1), was originally an independent 
whole. In the first place, the 80th verse is an evident form of conclu- 
sion. 

"To this it may be added, that if it were the same narrator who is 
proceeding in the second chapter, many things ought to be differently 
stated."— [lb. p. 22. 

"Thus then we begin by detaching the first chapter as an originally 
independent composition. If we consider it in this light somewhat 
more closely we cannot resist the impression, that it was originally a 
a poetical work rather than a proper historical narrative. The latter 
supposition in its strictest sense, at all events, no one will adopt; or 
contend that the angel Gabriel announced the advent of the Messiah, 
in figures so purely Jewish, and in expressions taken mostly from the 
Old Testament; or that the alternate song between Elizabeth and 
Mary actually took place in the manner described; or that Zachariah, 
at the instant of recovering his speech, made use of it to utter the 
hymn, without being disturbed by the joy and surprise of the compa- 
ny, by which the narrator himself allows his description to be inter- 
rupted. 

"At all events, then, we should be obliged to suppose that the au- 
thor made additions of his own, and enriched the historical narrative 
by the lyrical effusions of his own genius. But even in the historical 
part, there is much that will not admit of being understood as literal 
narrative. In the first place, the whole chronology depends on the 
circumstance which the author was desirous of introducing, that the 
child in Elizabeth's womb leaped for joy at Mary's approach. Mary 
is, on this account, made to defer her visit till after the fifth month; 
and in order to leave no chasm in the whole, the angel, for the same 
reason, is made to come to her no sooner. Immediately after the an- 
nunciation, she sets out, and stays three months with her cousin; — a 
circumstance also very improbable, on account of her own approach- 
ing nuptials— in order that upon her return, the birth of Jesus might 
be immediately subjoined. 

"Similar to this is the circumstance, that Zacharias is punished 
with dumbness for his unbelief, and thus contrasted with Mary, who 
breaks forth, under divine inspiration, into songs of praise; and yet 
that, although his unbelief must long before have ceased, he does 
not recover his speech till the instant when, by confirming the name, 
he solemnly recognizes the angel's declaration of his son's calling. 

. "If to this we add the whole grouping, the angel coming to Zacha- 
rias, and announcing the last prophet of the old covenant in the tem- 
ple, the same coming afterward to Mary, and announcing the advent 
of the Messiah in the despised Nazareth, the meeting of Mary and 



152 THIRD PERIOD — A. D. 120 TO A. D. 130. 

Elizabeth, the winding up of the whole by the restoration of Zacha- 
rias to speech, and his hymn, which form the conclusion, there nat- 
urally presents itself to us a pleasing little composition, completely in 
the style and manner of several Jewish poems, still extant among our 
apocryphal writings ; written in all probability, originally in Aramaic, 
by a Christian of the more liberal Judaizing school, and of the general 
style of which, a faithful image is conveyed in the early severe school 
of Christian painting."— [Essay on Luke, by Schleiermacher, pp. 24 to 



The Protevangelion , which is one of the extant 
apocryphal writings alluded to, is in the Greek lan- 
guage, but is filled with Hebraisms, showing it to 
have been written by a Hellenic Jew ; and justify- 
ing the supposition of our author, that it was orig- 
inally in the Aramaic tongue. 

The following comparison of the two gospels 
will, it is believed, sustain the inference of Schleier- 
macher, that the apocryphal gospel, so called, was 
first written : 

(We have consulted the original Greek text, from the Orthodoxo- 
grapha of Grynseus, p. 71, etc.) 

The Protevangelion 
Compared with Luke and Matthew. 



Protevangelion, ch. 11. 



And she (Mary) took a pitcher, 
and went out to fill it with water. 
And behold, a voice, saying; Hail, 
full of grace; the Lord is with 
thee; blessed art thou among wo- 
men. 

And she looked around, to the 
right and to the left, to see whence 
this voice came. And trembling, 
she went into her house, and put 



Luke, ch. 1. 

26. And in the sixth month the 
angel Gabriel was sent from God, 
unto a city of Galilee, named 

]Sazareth. 

27. To a virgin espoused to a 
man whose name was Joseph, of 
the house of David; and the vir- 
gin's name (was) Mary. 

28. And the angel came in unto 
her, and said, Hail (thou that art) 
highly favored, the Lord is with 
thee: blessed (art) thou among 
women. 

29. And when she saw (him,) she 
was troubled at his saying, and 



APOCRYPHAL GOSPELS — THE PEOTEVANGELION. 153 



Protevangelion, ch. IL 

down the pitcher, and taking the 
purple, she sat down in her seat, 
to work it. And behold the an- 
gel of the Lord (one version reads, 
*'a young man of ineffable beau- 
ty,") stood by her, and said: Fear 
not, Mary; for thou hast found 
favor with God. 



When she heard this, she rea- 
soned with herself. What sort of 
salutation is this to me? And 
the angel said unto her, The Lord 
is with thee, and thou shalt con- 
ceive. And shall I conceive, said 
she, by the living God, and bring 
forth as other women do ? 

The angel replied, Not so,Mary, 
for the Holy Ghost shall come up- 
on thee, and the power of the 
Highest shall overshadow thee; 
therefore also the holy thing 
which shall be born of thee shall 
be called the Son of the living 
God. 

And thou shalt call his name 
Jesus, for he shall save his people 
from their sins. 

And behold thy cousin Elisa- 
beth, she has also conceived a son 
In her old age. And this is the 
sixth month with her who was 
called barren. 

For nothing shall be impossible 
with God. 

And Mary said,behold the hand- 
maid of the Lord; be it unto me 
according to thy word. 

Chapter 12. 

And she wrought the purple, 
and took it to the high priest. 
And the high priest blessed her, 
saying: Mary, the Lord hath mag- 
nified thy name, and thou shalt 
be blessed in all generations of 
the earth. 



Luke, ch. 1. 

cast in her mind what manner of 
salutation this should be. 

30. And the angel said unto her. 
Fear not, Mary; for thou hast 
found favor with God. 

31. And behold, thou shalt con- 
ceive in thy womb, and bring 
forth a son, and shalt call his 
name JESUS. 

32. He shall be great, and 
shall be called the Son of the 
Highest; and the Lord God shall 
give unto him the throne of his 
father David. 

33. And he shall reign over the 
house of Jacob forever; and of 
his kingdom there shall be no end. 

34. Then said Mary unto the 
angel, how shall this be, seeing I 
know not a man? 

35. And the angel answered and 
said unto her. The Holy Ghost 
shall come upon thee, and the 
power of the Highest shall over- 
shadow thee; therefore also, that 
holy thing which shall be born of 
thee, shall be called the Son of 
God. 



36. And behold, thy cousin Elis- 
abeth, she hath also conceived a 
son in her old age; and this is the 
sixth month with her who was 
called barren: 

37. For with God nothing shall 
be impossible. 

38. And Mary said, Behold the 
handmaid of the Lord; be it unto 
me according to thy word. And 
the angel departed from her. 

39. And Mary arose in those 
days, and went into the hill-coun- 
try with haste, into a city of Ju- 
da, 

40. And entered into the house 
of Zacharias, and saluted Elisa- 
beth. 



154 THIRD PERIOD — A. D. 120 TO A. D. 130. 



Protevangelion, ch. 12. 

Then Mary, filled with joy, 
went away to her cousinElisabeth, 
and knocked at the door. 

When Elisabeth heard, she ran, 
and opened to her, and blessed 
her. 



And said: Whence is this to 
me, that the mother of my Lord 
should come to me ? 

For lo; as soon as the voice of 
thy salutation came to my ears, 
that which is within me leaped 
and blessed thee. 

But Mary, being ignorant of 
those mysterious things, which 
the archangel Gabriel had spoken 
to her, lifted up her eyes to heaven, 
and said: Lord, what am I, that 
all the generations of the earth 
should call me blessed ? 

But as day by day she grew big, 
being afraid, she went to her 
home, and hid herself from the 
children of Israel. 

She was fourteen years old when 
these mysteries happened. 



Luke, ch. 1. 

41. And it came to pass, that 
when Elisabeth heard the saluta- 
tion of Mary, the babe leaped in 
her womb; and Elisabeth was 
filled with the Holy Ghost. 

42. And she spake out with a 
loud voice, and said: Blessed (art) 
thou among women, and blessed 
(is) the fruit of thy womb. 

43. And whence (is) this to me, 
that the mother of my Lord should 
come to me? 

44. For lo, as soon as the voice 
of thy salutation sounded in mine 
ears, the babe leaped in my womb 
for joy. 

45. And blessed (is) she that be- 
lieved; for there shall be a per- 
formance of those things which 
were told her from the Lord. 

46. And Mary said. My soul 
doth magnify the Lord, (etc. See 
the song of Mary, Luke, ch. 1, vv. 
46 to 55.) 

56. And Mary abode with her 
about three months, and returned 
to her own house. 



No one can doubt that one of the foregoing nar- 
ratives was used in the composition of the other. 

If, as Schleiermacher supposes, the author of 
Luke has inserted an entire manuscript, running 
from verses 5 to 80, then the author of that man- 
uscript drew from the Protevangelion, or the author 
of the Protevangelion drew from the manuscript, 
either before or after it was placed in the gospel of 
Luke. 

Grynseus, the author of the Orthodoxographa, 
believed that the Protevangelion was first written.' 

(i.) He says, "Multa habet quae narrationibus quatuor evangelistarum pulchre 
consentiunt, plura autem quae ab illis velut parerga sunt praetermissa." 

"It contains many things which perfectly agree with the accounts of the four evan- 
gelists, but more which are omitted by (from) them as needless." 



APOCRYPHAL GOSPELS THE PROTEVANGELION. 155 

If the foregoing parallel passages be carefully 
examined, in connection with the abstract in the 
previous chapter, it will be seen that the internal 
evidence favors the earlier composition of the pas- 
sages from the Protevangelion. Those are in the 
midst of a much longer story, forming a natural 
and consistent part of it ; while the account in 
Luke is a disjointed and unconnected narrative. 

The variations in Luke are evidently for a pur- 
pose. 

For instance, in the 27th verse, it is stated that 
Joseph was of the house of David ; and in the 32d 
verse, that Jesus should be given the throne of his 
father David ; for neither of which is there any 
parallel in the Protevangelion. The earlier fath- 
ers, who followed this gospel, thought it sufficient 
to trace the descent of Mary from David. But the 
author of Luke desired to show that Joseph was 
descended from David ; hence the change, which 
appears to have been made in support of his gene- 
alogy. 

In pursuance of the same object, in the 4th verse 
of the 2d chapter, he represents that Joseph went 
up from Galilee to Bethlehem, to be taxed, ^^ because 
he was of the house and lineage of David." The 
17th chapter of the Protevangelion represents Jo- 
seph as going to Bethlehem to be taxed, but says 
nothing of his being of the house and lineage of 
David. If the Protevangelion had been last writ- 
ten, there is no reason why that circumstance, if 
true, should have been omitted; and especially if 
that was the reason why Joseph went to Bethlehem 



156 THIRD PERIOD — A. D. 120 TO A. D. 130. 

to be taxed. On the contrary, the author of the 
Protevangelion would have inserted the reference 
to David, as calculated to magnify the importance 
of Jesus, by showing his royal descent, on the male 
side of his ancestry. 

Then the song of praise with which Mary breaks 
forth, has a theological look, being composed, 
almost entirely, from passages in the Old Testa- 
ment. This, also, is not in the Protevangelion. 
If, indeed, it was spoken by Mary herself, it may 
be looked upon as strong evidence of the truth of 
the statement, that Mary was brought up in the 
temple ; since in no other way would she have been 
so conversant with the Jewish scriptures. 

Passing on to the second chapter of Luke, Dr. 

Schleiermacher, commenting on verses 1 to 20, and 

suggesting that it appears like a separate narrative, 

says : 

"We can recognize neither the same author, nor the prevalence of 
a poetical character, since this would necessarily have occasioned the 
introduction of more lyrical passages. Here, therefore, we must 
refer the main fact, at least, to an historical tradition. But upon 
this, if we seek grounds for an exact conclusion, there arises in the 
first place the question, from what source the narrative may be drawn. 
For two may be conceived, Joseph and Mary on the one side, the shep- 
herds on the other." 

After considering the circumstances, he inclines 
to the opinion, that the narrative came originally 
from the shepherds. He thinks the shepherds 
related what occurred, and the affair became known 
in the neighborhood of Bethlehem. He concludes 
as follows : 

"We must therefore suppose, that this story was only drawn forth 
from the dust of oblivion, by the recollection of individuals, after the 



APOCRYPHAL GOSPELS THE PROTEVANGELION. 157 

fame of Jesus was already established, and therefore probably did not 
obtain further publicity until after his death/'— [Essay on Luke, pp. 
32 to 35. 



The following parallel may enable us to deter- 
mine which of these gospels contains the earlier 
record of this, story : 

THE BIETH OF JESUS. 



Protevangelion, ch. 17. 

And it came to pass that there 
went forth a decree from the Em- 
peror Augustus, that all the Jews 
should be taxed, (apographesthai), 
who were of Bethlehem of Judea. 

And Joseph said, I will take 
care that my children shall be 
taxed; but what shall I do with 
this young woman ? To have her 
taxed as my wife I am ashamed; 
But if as my daughter, all Israel 
knows she is not my daughter. 
The day itself of the Lord shall 
bring to pass what it will. 

And he saddled the ass, and 
placed her upon it. Joseph and 
Simeon followed, and arrived 
within three miles (of Bethlehem.) 



Chapter 18. 

And he found there a cave, and 
led her into it, and leaving her 
and his sons in the cave, he went 
forth to seek a Hebrew midwife 
in the country of Bethlehem. 

(On his way Joseph sees the 
prodigies mentioned in last chap- 
ter.) 

(Ch. 19.— He meets a midwife 
coming down from the mountains. 
They return together, and find 
Jesus born, in the cave.) 

In subsequent chapters, various 
remarkable events are related, in- 
cluding the visit of the wise men 
"to Bethlehem," and the order for 
the slaughter of the children. The 



Luke, ch. 2. 

And it came to pass in those 
days, that there went out a de- 
cree from Caesar Augustus, that 
all the world should be taxed. 

2. (And this taxing was first 
made when Cyrenius was Gover- 
nor of Syria.) 

3. And all went to be taxed, 
every one into his own city. 

4. And Joseph also went up 
from Galilee, out of the city of 
Nazareth, into Judea, unto the 
city of David, which is called 
Bethlehem; (because -he was of 
the house and lineage of David,) 

5. To be taxed with Mary, his 
espoused wife, being great with 
child. 

6. So it was, that while they 
were there, the days were accom- 
plished that she should be deliv- 
ered. 



7. And she brought forth her 
first-born son, 



158 THIRD PERIOD A. D. 120 tO A. D. 130. 



Protevangelion, ch. 18. 

story proceeds as follows:) 

But Mary hearing that the child- 
ren were to be killed, being under 
much fear, took the child, and 
wrapped him up in swaddling- 
cloths, and laid him in an ox- 
manger, because there was no 
room for them in the inn.— [ch. 22. 



Luke, ch. 2. 



and wrapped him in swad- 
dling-clothes, and laid him in a 
manger; because there was no 
room for them in the inn. 



The account of the vision of the shepherds, etc., 
does not appear in the Protevangelion ; a circum- 
stance which cannot well be accounted for, if Luke 
was first written. The author of the Protevangel- 
ion enlarges upon many unimportant circumstan- 
ces, and is not in want of space. It is difficult to 
see why, if his work was last written, he should 
omit so interesting a portion of the story, as that 
concerning the shepherds ; one too, which would 
have added so much to the importance of the trans- 
action . 

In a subsequent chapter, it will be seen that this 
account has a parallel in the Gospel of the Infancy. 
This gospel states also that Jesus was circumcised 
in the cave. 

So with the presentation in the temple : 22d to 
40th of 2d chapter of Luke, which, Schleiermacher 
thinks, was a separate narrative, from another man- 
uscript. This, though not in the Protevangelion, 
is in the Gospel of the Infancy. The same may be 
said of the balance of the chapter, verses 41 to 52. 

Of this portion of the narrative, Schleiermacher 

says : 



APOCRYPHAL GOSPELS THE PROTEVANGELION. 159 

"That the last piece of this division, too, Jesus' first visit to the tem- 
ple, did not originally belong to the same context with what goes be- 
fore, is rendered evident by a variety of marks. Verse 40, which some 
most strangely consider as the beginning of this last piece, against all 
analogy with 1st. 80, and 2d. 52, is a mere form of conclusion."— [Essay 
p. 41. 

This learned writer sums up his view of the com- 
position of the first two chapters of Luke, as fol- 
lows : 

"Thus, then, by an apparently gradual annexation of several de- 
tached narratives, committed to writing independently of each other^ 
to a piece which was originally composed, not as an historical narra- 
tive, but as a poem, did the first division of this gospel, according to 
these indications, take its rise."-[Essay, p. 44. 

The internal evidence going to show that this gos- 
pel was written before Luke, is supported by the 
historical fact, that Justin Martyr (A. D. 150 to 160), 
who furnishes no evidence of having seen the Gos- 
pel of Luke, was acquainted with the Protevangel- 
ion history, and received it as true. He refers to 
Christ being born in a cave, and to various other 
incidents of the narrative, not found in the canoni- 
cal gospels. 

Let us now pass on to the Gospel of Matthew : 

JOSEPH AND THE ANGEL. 



PROTEVANGELION, Ch. 13. 

And when her sixth month was 
come, Joseph, returning from his 
building houses, and entering in- 
to his house, found the virgin 
grown big with child. 

Chapter 14. 

Then Joseph was exceedingly 
afraid, and went away from her, 
considering what he should do 
with her: and he thus reasoned 
with himself: 



Matthew, ch. 1. 

V. 18. Now the birth of Jesus 
Christ was on this wise: When as 
his mother Mary was espoused to 
Joseph, before they came together, 
she was found with child of the 
Holy Ghost. 

19. Then Joseph her husband, 
being a just (man,) and not will- 



160 THIED PERIOD — A. D. 120 TO A. D. 130. 



-Protevangelion, ch. 14. 

If I conceal her crime, I shall 
be found guilty, by the law of 
the Lord; and if I discover her to 
the children of Israel, I fear lest, 
she being with child by an angel, 
I shall be found to betray the life 
of an innocent person. What, 
therefore shall I do ? I will privily 
put her away. 

And night came upon him, and 
behold, an angel of the Lord ap- 
peared to him in a dream, saying: 
Be not afraid to take the young 
woman, for that which is within 
her is of the Holy Ghost. 

And she shall bring forth a son, 
and thou shalt call his name 
Jesus, for he shall save his people 
from their sins. 



Then Joseph arose from his 
sleep, and glorified the God of 
Israel, who had shown him such 
grace, and he kept the maiden. 



Matthew, ch. 1. 

ing to make her a public example^, 
was minded to put her away pri- 
vily. 

20. But while he thought on 
these things, behold, the angel of 
the Lord appeared unto him in a 
dream, saying, Joseph, thou son 
of David, fear not to take unto 
thee Mary thy wife; for that 
which is conceived in her is of the 
Holy Ghost. 

21. And she shall bring forth a 
son, and thou shalt call his name 
Jesus, for he shall save his peo- 
ple from their sins. 

22. Now all this was done that 
it might be fulfilled which was 
spoken of the Lord by the prophet 
saying: 

23. Behold a virgin shall be with 
child, and shall bring forth a son, 
and they shall call his name Em- 
manuel, which being interpreted 
is, God with us. 



24. Then Joseph, being raised 
from sleep, did as the angel of the 
Lord had bidden him, and took 
unto him his wife. 



Here, again, the later and more theological char- 
acter of the composition, is apparent in Matthew. 

Not only does the angel address Joseph as the son 
of David, which form of address is not in the Prote- 
vangelion, but verses 22 and 23 are injected into 
the Protevangelion history, for the purpose of mak- 
ing the account fit in with a certain prophecy of the 
Old Testament. These verses are, however, no 
improvement upon the Protevangelion. When that 
prophecy is examined, it is found not to relate to^ 
Christ at all. 



APOCRYPHAL GOSPELS THE PBOTEVANGELION. 161 

The passage is in the 7th chapter of Isaiah. 

In the days of Ahaz, King of Judah, the kings 
of Syria and Israel went up to Jerusalem, and made 
war against it. Then the Lord sent Isaiah forth 
with instructions to meet Ahaz, and to bid him to 
be quiet, and fear not. He was instructed to assure 
Ahaz, that within three-score and five years, Eph- 
raim should be broken. The Lord then bid Ahaz 
ask for a sign. But Ahaz replied, he would not 
ask, neither would he tempt the Lord. Then the 
Lord (through Isaiah) said : 

"Therefore the Lord himself shall give you a sign; Behold, a virgin 
shall conceive, and bear a son, and shall call his name Immanuel. But- 
ter and honey shall he eat, that he may know to refuse the evil, and 
choose the good. For before the child shall know to refuse the evil, 
and choose the good,the land that thou abhorrest shall be forsaken of 
both her kings."— [Isaiah, 7. 14. 16. 

The 8th chapter proceeds as follows : 

"Moreover, the Lord said unto me, Take thee a great roll, and write 
in it with a man's pen concerning Maher-shalal-hash-baz. And I took 
unto me faithful witnesses to record, Uriah the priest, and Zechariah 
the son of Jeberechiah. And I went unto the prophetess, and she con- 
ceived, and bare a son. Then said the Lord to me, Call his name 
Maher-shalal-hash-baz. (In making speed to the spoil, he hasteneth 
the prey.) For before the child shall have knowledge to cry. My fath- 
er, and my mother, the riches of Damascus and the spoil of Samaria 
shall be taken away before the king of Assyria."-[Isa. 8. 1-4. 

It is only necessary to read the passage, in con- 
nection with the context, to see that it had no ref- 
erence to Christ whatever. The language does not 
profess to be prophetic, beyond sixty-five years. 
Otherwise, it is historical, throughout, and the his- 
tory needs no interpretation. 



162 THIRD PERIOD A. D. 120 TO A. D. 130. 

VISIT OF THE MAGI - SLAUGHTER OF THE CHILDREN. 



Protevangelion, ch. 21. 

Then Joseph was preparing to 
go away. For there was a great 
commotion in Bethlehem, by the 
coming of wise men from the east, 



saying: Where is he that is born 
King of the Jews ? For we have 
seen his star in the east, and are 
come to worship him. 

When Herod heard this, he was 
exceedingly troubled; and having 
sent messengers to the wise men 
and the priests, he inquired of 
them in the prsetorium, saying to 
them. Where is it written among 
you, of Christ the king, that he 
should be born? 

Then they say unto him. In 
Bethlehem of Judea; for thus it 
is written; And thou Bethlehem, 
in the land of Juda, art not the 
least among the princes of Juda; 
for out of thee shall come a gov- 
ernor, who shall rule my people 
Israel. 

And having sent away the chief 
priests, he inquired of the wise 
men in the prsetorium, and said 
unto them: What sign was it ye 
saw concerning the king that is 
born ? They answered. 



We saw an extraordinary large 
star, shining among the stars of 
heaven, and it so outshined all the 
other stars, that they became not 
visible; and we know that a great 
king has come in Israel, and there- 
fore have come to worship him. 

Then said Herod to them, Go 
and make diligent inquiry, and if 
ye find him bring me word again, 
that I may come and worship him 
also. 



Matthew, ch. 2. 

Now when Jesus was born in 
Bethlehem of Judea, in the days 
of Herod the king, behold there 
came wise men from the east to 
Jerusalem, 



2. Saying: Where is he that is 
born King of the Jews ? For we 
have seen his star in the east, and 
are come to worship him. 

3. When Herod the king had 
heard (these things), he was 

troubled, and all Jerusalem with 
him. 

4. And when he had gathered 
all the chief priests and scribes of 
the people together, he demanded 
of them where Christ should be 
born. 

5. And they said unto him, In 
Bethlehem of Judea; for thus it 
is written by the prophet: 

6. And thou Bethlehem in the 
land of Juda, art not the least 
among the princes of Juda; for 
out of thee shall come a governor, 
who shall rule my people Israel. 

7. Then Herod, when he had 
privily called the wise men, in- 
quired of them diligently what 
time the star appeared. 



8. And he sent them to Bethle- 
hem, and said, Go and search dil- 
igently for the young child, and 
when ye have found him, bring 
me word again, that I may come 
and worship him also. 



APOCRYPHAL GOSPELS THE PROTEVANGELION. 163 



PROTEVANGELION, Ch. 21. 

So the wise men went forth, and 
behold the star which they saw in 
the east went before them, till it 
came and stood over the cave 
where the young child was, with 
Mary his mother. 



Then they brought forth out of 
their treasures, and offered unto 
him gold, and frankincense, and 
myrrh. 

And being warned in a dream 
by an angel, that they should not 
return to Herod, through Judea, 
they departed into their own 
country, another way. 



Chapter 22. 

Then Herod, when he perceived 
that he was mocked by the wise 
men, being very angry, sent mur- 
derers, commanding them to slay 
all the children, from two years 
old and under. 



Matthew, ch. 2. 

9. When they had heard the 
king, they departed; and lo, the 
star which they saw in the east, 
went before them, till it came and 
stood over where the young child 
was. 

10. When they saw the star, 
they rejoiced with exceeding great 
joy. 

11. And when they were come 
into the house, they saw the young 
child, with Mary his mother, and 
fell down and worshiped him; 
and when they had opened their 
treasures, they presented unto 
him gifts; gold, and frankincense, 
and myrrh. 

12. And being warned of God 
in a dream, that they should not 
return to Herod, they departed 
into their own country another 
way. 

(The warning of Joseph, and 
the flight to Egypt, not in the 
Protevangelion. They are how- 
ever, in the Gospel of the In- 
fancy.) 

16. Then Herod, when he saw 
he was mocked by the wise men, 
was exceeding wroth, and sent 
forth and slew all the children 
that were in Bethlehem, and in 
all the coasts thereof, from two 
years old and under, according to 
the time which he had diligently 
inquired of the wise men. 

17. Then was fulfilled that 
which was spoken by Jeremy the 
prophet, saying: 

18. In Rama there was a voice 
heard, lamentation and weeping, 
and great mourning; Rachel 
weeping for her children, and 
would not be comforted, because 
they are not. 



Here is another prophecy, not alluded to in the 
Protevangelion. 

In this case as in the other, it is only necessary 
to read the prophecy in its connection with the con- 



164 THIRD PERIOD A. D. 120 TO A, D. 130. 

text, in order to determine whether its application 
here is legitimate. 

In the 30th and 31st chapters of Jeremiah, the 
prophet predicts the return of the children of Israel 
from their captivity. The revelation was, it ap- 
pears, communicated to him in a dream ; for in the 
26th verse of the 31st chapter, he says, '^Upon this 
I awaked, and beheld ; and my sleep was sweet un- 
to me. ' ' 

The 30th chapter commences thus : 

"The word that came to Jeremiah, from the Lord, saying: 
Verse 3. "For lo, the days are come, salth the Lord,that I will bring 
again the captivity of my people Israel and Judah, saith the Lord; and 
I will cause them to return to the land that I gave to their fathers? 
and they shall possess it." 

V. 5. "For thus saith the Lord: We have heard a voice of trembling, 
of fear, and not of peace." 

V. 10 "And Jacob shall return, and shall be in rest, and be quiet, 

and none shall make him afraid." 

V. 18. "Thus saith the Lord, Behold, I will bring again the captivity 
of Jacob's tents," etc. 

V. 20. "Their children also shall be as aforetime," etc. 

Ch. 31, V. 8. "Behold I will bring them from the north country," etc. 

V. 9. "They shall come with weeping," etc. 

Then, soon after, with nothing intervening, to 
change the subject matter, comes the following : 

V. 15. "Thus saith the Lord, A voice was heard in Ramah, lamenta- 
tion, and bitter weeping: Rachel weeping for her children, refused to 
be comforted for her children, because they were not. 

V. 16. "Thus saith the Lord; Refrain thy voice from weeping, and 
thine eyes from tears; for thy work shall be rewarded, saith the Lord; 
and they shall come again from the land of the enemy. 

V. 17. "And there is hope in thine end, saith the Lord, that thy child- 
ren shall come again, to their own border." 



APOCEYPHAL GOSPELS — THE PROTEVANGELION. 165 

It needs no argument or construction to show that 
the children of Israel are the children referred to in 
this chapter, and that it had no more reference to 
the infant children of Bethlehem to be slain by 
Herod, than it had to the children of Chicago. 

It is only by applying a principle known to theo- 
logians as ^'accommodation/' that any such appli- 
cation of the language can be made. But by the 
method of accommodation, any conceivable propo- 
sition can be proved from any chapter of the bible. 

The reference to the prophecy of Micah, ''And 
thou, Bethlehem, '^ etc., is only in some copies of 
the Protevangelion. It is not in the Ante-Nicene 
version, and was probably an interpolation. 

From the subsequent verses of the 5th chapter of 
Micah, it appears that the prophecy related to a 
ruler of Israel who should be able to cope success- 
fully with the king of Assyria. 

If the prophecy related to Christ, then it was nec- 
essary that he should be born in the village of Beth- 
lehem . But all the copies of the Protevangelion rep- 
resent that he was born in a cave three miles from 
Bethlehem. So it is related in the Gospel of the 
Infancy, that Jesus was born in a cave before his 
parents reached Bethlehem, though the distance is 
not stated. But Bethlehem being comparatively a 
small village, the prophecy would not thus be ful- 
filled. "For out of thee shall come,'' etc. Hence 
the probability that the reference to the prophecy 
in some copies of the Protevangelion, is an inter- 
polation. Hence also the necessity, that in Mat- 
thew, where the verses relating to the prophecy stand 



166 THIRD PERIOD — A. D. 120 TO A. D. 130. 

on the same footing with the rest, Jesus should be 
born in the very village of Bethlehem. 

If Matthew was first written, and was known to 
the authors of the other gospels, it is strange that 
they should have Jesus born outside of Bethlehem, 
at the risk of disconnecting the event from the 
prophecy. The authors of those gospels were dis- 
posed, neither to deny the Messiahship of Jesus, nor 
to deprive him of the benefit of any of the Jewish 
prophecies. 

For the reasons given, and because in the Prote- 
vangelion all the circumstances are simply and nat- 
urally related in their connection, as portions of a 
longer story, we conclude the Protevangelion was 
first written. 



CHAPTER XII. 

THE GOSPEL OF THE INFANCY. 



DiFFEEENT VERSIONS — SYNOPSIS OF CONTENTS — TESTIMO- 
NIES AND Citations of the Fathers. 

The complete Gospel of the Infancy of the Savior, 
first appeared in the Arabic language. It was 
translated into Latin, and was published by Mr. 
Sike, Professor of Oriental languages at Cambridge, 
England. It was published at Utrecht, in 1697. 

Besides this, there is a fragment of what is 
thought to be a more ancient gospel, ascribed to 
the Apostle Thomas, and known as Thomas' Gos- 
pel of the Infancy. 

It is published in the Ante-Nicene collection, in 
three forms : two being translations from the 
Greek, and one from the Latin. It is manifest 
that these, as well as the publication of Mr. Sike, 
are but different versions of the one Gospel of the 
Infancy. 

The following is a synopsis of the complete gos- 
pel, as published by Mr. Sike : 

Chapter 1.— "The following accounts we have found in the book 
of Joseph, the high priest, who lived in the time of Christ; and some 
say that he is Caiaphas. He has said that Jesus spoke, and indeed, 



168 THIED PERIOD A. D, 120 TO A. D. 130. 

that when he was lying in his cradle, he said to his mother Mary, I 
am Jesus, the Son of God, the Logos whom thou hast brought forth, 
as the angel Gabriel announced to thee; and my Father hath sent me 
for the salvation of the world." 

Chs. 2 & 3.— The decree for the taxing; the journey of Joseph 
and Mary; stopping at the cave; Joseph going after a midwife, and 
the birth of Jesus in the cave; the general tenor of the story being 
the same as in the Protevangelion, but the account being in a con- 
densed form, and differing in some details. 

Chs. 4, 5 & 6.— The story of the shepherds, the circumcision in the 
cave, etc. Jesus brought to Jerusalem. Simeon, and Hannah.— [See 
next chapter of this work]. 

Ch. 7.— The wise men came from the east, "according to the pro- 
phecy of Zoradascht," [Zoroaster], and brought offerings, gold, etc. 
Lady Mary gave them one of the swaddling-cloths of Jesus, "which 
they received from her, as a most noble present." They followed the 
star back to their own country. 

Ch. 8.— On their return to their own country, having made a fire 
and worshiped it, they cast in the swaddling-cloth, which remained 
unharmed by the fire. 

Oh. 9.— Herod inquired concerning the wise men; whereupon Jo- 
seph, being warned by an angel, fled into Egypt. 

Chs. 10 to 22.— [Here follows a series of most astounding miracles, 
performed by Jesus, while a baby, in Egypt: 

Idols fall down at his approach— people possessed of devils, are 
cured by touching his swaddling-cloths; in one case, the devils com- 
ing out of the mouth of one who had put a swaddling-cloth on his 
head. A bride who had become dumb, recovers her speech, by tak- 
ing the infant Jesus in her arms— a girl whose body was white with 
leprosy, is cured by "being sprinkled with water in which the Lord 
Jesus had been washed." Another is freed from Satan, who flees 
away in the form of a young man. A young man who had been 
changed into a mule, is re-transformed into his proper shape, by the 
boy Jesus having been placed on the mule's back, etc. etc.] 

Ch. 23.— In a desert country they met two robbers, named Titus 
and Dumachus. Titus having interested himself for the safety of 
the mother and child, St. Mary prophesied that the Lord God would 
receive him on his right hand, and grant him the pardon of his sins. 
Jesus also said to his mother, "When thirty years are expired, O 
mother, the Jews will crucify me at Jerusalem, and these two thieves 
shall be with me, at the same time, upon the cross, Titus on my right 



GOSPEL OF THE INFANCY. 169 

hand, and Dumachus on my left, and from that time, Titus shall go 
before me into paradise." 

Ch. 24. — In Matarea, the Lord Jesus caused a well to spring forth, 
in which St. Mary washed his coat. 

Ch. 25.— Thence they proceeded to Memphis, and saw Pharaoh. 
They abode three years; "And the Lord Jesus did very many mir- 
acles in Egypt, which are neither to be found in the Gospel of the In- 
fancy, nor in the Gospel of Perfection." 

[Mr. EUicott, in his Essay on the Apocryphal Gospels, which will be 
noticed hereafter, very ingeniously supposes the writer of the Infancy, 
by the Gospel of Perfection, here to mean the four canonical gospels; 
though it is well understood, that one of the lost gospels of the second 
century was called "The Gospel of Perfection." See that title]. 

Ch. 26.— At the end of three years, they returned out of Egypt, and 
when they came near Judea, Joseph was afraid of Archelaus. At 
the same time, he was warned by an angel to go to Nazareth. 

The writer then makes this pertinent remark: 

"It is strange, indeed, that He who is the Lord of all countries, 
should be carried backward and forward, through so many countries." 

Chs. 27 to 34. — Here follows another series of miracles, similar to 
those performed in Egypt. 

St. Mary had healed a sick boy, by giving his mother one of the 
swaddling-cloths of the boy Jesus, in exchange for a handsome car- 
pet. Another woman, who was envious, threw Caleb [the boy who 
had been healed] into a hot oven. When his mother returned, she 
saw Caleb lying in the middle of the oven, laughing. When the 
woman told her story, St. Mary replied, "Be quiet, for I am concerned, 
lest thou shouldst make this matter known." After this, the other 
woman threw Caleb into a well, but he sat upon the surface of the 
water, uninjured. The woman who had thrown him in, fell in her- 
self and perished. 

A boy whose eyes were closed in death, revived at the smell of the 
garments of the Lord Jesus. 

A girl who was afflicted by Satan sucking her blood, put upon her 
head, as Satan approached her, one of the swaddling-cloths of Jesus. 
Thereupon there issued forth from the cloth, flames and burning 
coals, which fell upon the dragon. Then the dragon cried out, "What 
have I to do with thee, Jesus, thou son of Mary ? Whither shall I 
flee from thee ?" He then left the girl. 

Cn. 35.— A boy named Judas was possessed by Satan. Whenever 
Satan seized him, he wished to bite any one present. The mother of 



170 THIED PERIOD — A. D. 120 TO A. D. 130. 

the miserable boy took him to St. Mary. In the mean time, James 
and Jose had taken away the infant Lord Jesus, to play, and were 
sitting down together. Judas came and sat down, at the right hand 
of Jesus, and tried to bite him. Because he could not do it, he struck 
Jesus in the right side, so that he cried out; and at the same moment, 
Satan went out of the boy, and ran away like a mad dog. This boy 
was Judas Iscariot. 

Ch. 36.— When the Lord Jesus was seven years old, he, with other 
boys of about the same age, was making clay into the shape of asses, 
oxen, birds, etc. Jesus commanded his to move and walk, which 
they did. He also made figures of sparrows, and caused them to fly. 
The fathers of the other children told them that Jesus was a 
sorcerer. 

Chs. 37 to 39. — Other miracles. Jesus, playing with other boys, 
threw the clothes of a dyer into a furnace. When taken out, they 
were all dyed, with the desired colors. Jesus accompanied his father 
Joseph in his carpenter work, and whenever Joseph wanted any 
thing made longer or shorter, Jesus would stretch his hand toward it, 
and it became of the proper length. Joseph had spent two years 
making a throne for the king of Jerusalem. It was short on each 
side, two spans. Joseph was so afraid of the king's anger, that he 
went to bed without his supper. In the morning, Jesus took hold on 
one side, and Joseph on the other, and pulled, and the throne came 
to the right dimensions. 

Ch. 40.~Jesus turned some boys into kids; saying to them, "Come 
hither, O ye kids, to your shepherd." The boys came forth like kids, 
and leaped about. He then turned the kids back into boys. 

Ch. 41. — Jesus gathered the boys together, and ranked them as 
though he had been a king. They spread garments upon the ground 
for him to sit upon, and crowned him with flowers. 

Ch. 42.— In the mean time, a boy was brought along upon a couch. 
Having put his hand into a partridge's nest, to take out the eggs, he 
had been stung by a poisonous serpent. When the boy came to the 
place where the Lord Jesus was sitting, like a king, and the other 
boys standing round him like his ministers, Jesus inquired on what 
account they carried the boy ? When they told him, he returned 
with them to the nest, and there caused the serpent to suck all the 
poison out again. 

Ch. 43. James the son of Joseph was bitten by a viper. Jesus 
blew upon it, and cured it instantly. 

Ch. 44. — The Lord Jesus was playing with other boys upon a house- 
top. One of them fell off and was killed. Jesus being accused of 



GOSPEL OF THE INFANCY. 171 

throwing him off, he stood over the dead boy, and said in a loud 
voice, "Zeinunus, Zeinunus, who threw thee down from the house- 
top?" Then the dead boy answered, "Thou didst not throw me 
down, but (such a one) did." 

Cn. 45.— Jesus, being sent by his mother to the well for water, 
broke the pitcher. He thereupon gathered the water into his mantle, 
and brought it to his mother. 

Ch. 46.— Jesus was with some other boys by a river, drawing water 
out of the river by little channels, and making fish pools. Jesus made 
twelve sparrows, and caused them to fly. The son of Hanani, a Jew, 
came by, and asked if they thus made figures on the Sabbath ? And 
he broke down their fish pools. Coming to the fish pool of Jesus to 
destroy it, the water vanished away; and the Lord Jesus said to him, 
''In like manner as this water has vanished, so shall thy life vanish." 
And presently the boy died. 

Ch. 47.— "Another time, when the Lord Jesus was coming home, in 
the evening, with Joseph, he met a boy, who ran so hard against him, 
that he threw him down; to whom the Lord Jesus said, *As thou hast 
thrown me down, so shalt thou fall, nor ever rise!' And that mo- 
ment, the boy fell down and died." 

Chs. 48 and 49.— Jesus was sent to school to Zaccheus. The master 
told him to say Aleph, which he did. Then, to say Beth. "Then the 
Lord Jesus said to him, 'Tell me first the meaning of the letter Aleph, 
and then I will pronounce Beth.' " Jesus explained the meaning of 
Aleph and Beth, and all the alphabet. He was taken to a more 
learned master. When the same scene was repeated, the master 
raised his hand to whip him, but his hand presently withered, and he 
died. 

Ch. 50.— Jesus with the doctors in the temple. [See next chapter of 
this work.] 

Ch. 51.— Jesus explains to an astronomer, "the number of the 
spheres and heavenly bodies, as also their triangular, square and 
sextile aspect; their progressive and retrograde motion; their size, 
and several prognostications." 

' Ch. 52.— He explains to a philosopher, physics and natural philoso- 
phy. "The things which were above and below the power of nature; 
the powers of the body; the numbers of its members, and bones, 
veins, arteries and nerves; how the soul operated on the body," etc. 
£The particulars of these explanations are not given.] 

Ch. 53. — His parents find him among the doctors, in the temple. 

Ch. 54.— Jesus conceals his miracles and secret works, and devotes 



172 THIRD PERIOD A. D. 120 TO A. D. 130. 

himself to the study of the law, till thirty years old. His acknowl- 
edgment by the Father, at the Jordan. 

Ch. 55.— Conclusion.— "The end of the whole Gospel of the In- 
fancy, by the assistance of the Supreme God, according to what we 
found in the original." 

Testimot^ies and Citations by the Fathers. 

1. Justin Martyr was acquainted with this gos- 
pel, A. D. 150 to 160. [See Justin Martyr.] 

All the arguments, therefore, against its antiq- 
uity, drawn from internal evidence, if directed 
against the gospel as a whole, fall to the ground. 
Those arguments are based upon modes of expres- 
sion which were thought not to prevail until the 
third or fourth century, or even later ; such as 
^^ The Lord Christ," ^^The Lady St. Mary ;'^ etc., 
also upon the veneration and devotion paid to 
Mary, and the efficacy ascribed to relics and em- 
blems. Whatever force there may be in these ob- 
jections, they can only apply to some portions of 
the gospel, and to some of its phraseology, which 
may have been introduced by a copyist or a trans- 
lator. 

2. It is referred to by Irenseus, (A. D. 190), in 
an unmistakable manner. 

He claims it was a forgery of the Marcosians, of 
the second century, and relates, with much partic- 
ularity, the scene between Jesus and the school- 
master.^ 

3. It is alluded to by Origen, (A. D. 230), as 
the Gospel of Thomas.'' Also by Epiphanius, 

(i,) Adv. Haer. i. 20. 
(2.) In Luc. I. I. 



GOSPEL OF THE INFANCY. 173 

(385),^ by Eusebius, (325),^ by Cyril, (375),3 and by 
Athanasius ; (373.) 

It is possible that some of the miracles in Egypt 
may have been added by a later hand, to a changed 
version of the Gospel of Thomas. Epiphanius, 
however, refers to the miracles performed by Jesus 
in his childhood, and does not discredit them. 
He says : 

"Christ wrought his first miracle in Cana of Galilee, the third day 
after he began to preach; for Christ is not said to have been at the 
marriage before his temptation. Nor did he work any miracles, or 
preach any sermons before that time, except some things which some 
say he did at play, when a child. And indeed it was fit some things 
should be done by him in his childhood, that there might not be any 
foundation for the assertion of those heretics, who say that Christ 
did not come upon him till he was baptized, in Jordan, in the form 
of a dove."-[H8er. 51, 20. 

Both Eusebius and Athanasius relate, that when 
Joseph and Mary arrived in Egypt, they took up 
their abode in Hermopolis, a city of Thebais, in 
which was a superb temple of Serapis. When 
Joseph and Mary entered the temple, not only the 
great idol, but all the lesser gods fell down before 
them.* 

It is agreed by Origen, Jerome and many others, 
that the Gospel of the Infancy, or the Gospel of 
Thomas, was one of ''the many,'' referred to in 
Luke. 

Jones, who has made an elaborate attack upon 

(i.) Haer. 51. 20. 

(2.) Ecc. Hist. 3. 25. 

(3.) Hier. Catech. 4, p. 38. 

(4.) Euseb. Demonst. Evang. lib. 6, c. 20; Athan. de Incarn. Verbi, p. 89. 



174 THIRD PERIOD — A. D. 120 TO A. D. 130. 

the Gospel of the Infancy, pronouncing its mira- 
cles absurd and ridiculous, concedes, nevertheless, 
that the original of this gospel was written early 
in the second century.^ 

In the Ecclesiastical History of Sozomen, one of 
the Greek fathers, who wrote A. D. 439, will be 
found the following reference to some of the inci- 
dents connected with the residence of Christ in 
Egypt. 

"At Ermopolis in Thebais, is a tree called Persea, of which the 
branches, the leaves, and the least portion of the bark, are said to heal 
disease, when touched by the sick. It is related by the Egyptians, 
that when Joseph fled with Christ and Mary, the Holy Mother, from 
the wrath of Herod, they went to Ermopolis; and, as they were enter- 
ing the city, this tree bent down, and worshiped Christ. 1 relate pre- 
cisely what I have heard, from many sources, concerning this tree. I 
think that this was the sign of the presence of God in the city; or 
perhaps, as seems most probable, it may have arisen from the fear of 
the demon, who had been worshiped in this large and beautiful tree, 
by the people of the country; for at the presence of Christ, the idols 
of Egypt were shaken, even as Isaiah the prophet had foretold. On 
the expulsion of the demon, the tree was permitted to remain as a 
monument to what had occurred, and was endued with the property 
of healing those who believed. The inhabitants of Egypt and of Pal- 
estine, [referring to another event which he had related, also], testify 
to the truth of these events which took place among themselves." — 
[Sozomen's Ecc. Hist. bk. 5, ch. 21. 

Such is the testimony, and such are the conclu- 
sions, of one of the more moderate of the ancient 
ecclesiastical historians. There were many mir- 
acles ascribed to Jesus, which were fully accredited 
by the fathers, for several centuries. Those not 
contained in the canonical gospels, became, after a 
while, first doubted, then discredited ; the miracles 
related in those gospels only, being considered fi- 
nally worthy of belief. 

(i.) Jones on the New Testament, vol. 2, p. 259. 



CHAPTER XIII. 

THE GOSPEL OF THE INFANCY, 
COMPARED WITH LUKE AND MATTHEW. 



The Gospel of the Infancy one of the Manuscripts 

USED in THE COMPILATIONS OF LUKE AND MaTTHEW — THE 

FIRST TWO Chapters of those Gtospels and the Gospel 
OF THE Infancy compared. 

In regard to the taxing, etc., the parallel passage 
in the Protevangelion has already been given. The 
following is the parallel with the Infancy : 

THE TAXING. AND THE BIRTH OF CHRIST. 



Gospel of the Infancy, ch. 2. 

In the three hundred and ninth 
year of the era of Alexander, 
Augustus published a decree, 
that all persons should go to be 
taxed, into their own country. 

Joseph therefore arose, and 
with 



Mary his spouse, he went to Jeru- 
salem, and then came to Bethle- 
hem, that he and his family 
might be taxed, in the city of his 
fathers. 



["When they came by the cave," 
they stopped, and there Jesus was 
born.] 



Gospel of Luke, ch. 2. 

And it came to pass in those 
days, that there went out a de- 
cree from Caesar Augustus, that 
all the world should be taxed. 

2. (And this taxing was first 
made when Cyrenius was Gover- 
nor of Syria.) 

3. And all went to be taxed, 
every one into his own city. 

4. And Joseph also went up 
from Galilee, out of the city of 
Nazareth, into Judea, unto the 
city of David, which is called 
Bethlehem, (because he was of 
the house and lineage of David,) 

5. To be taxed, with Mary, his 
espoused wife, being great with 
child. 

(Christ was then born in Beth- 
lehem.) 



176 THIRD PERIOD — A. D. 120 tO A. D. 130. 



This reference to *'tlie cave/' as something well 
understood, indicates that the writer of the Infancy 
was familiar with the Protevangelion. 

VISION TO THE SHEPHEKDS. 



Infancy, ch. 4. 

After this, when the shepherds 
came, and had made a fire, and 
they were rejoicing exceedingly, 
the heavenly host appeared to 
them, praising and adoring the 
Supreme God. As the shepherds 
were engaged in the same em- 
ployment, the cave at that time 
seemed like a glorious temple, 
because both the tongues of an- 
gels and men united to adore and 
magnify God, on account of the 
birth of the Lord Christ, 



Luke, ch. 2. 

8. And there were in the same 
country shepherds abiding in the 
field, keeping watch over their 
flock at night. 

9. And lo, the angel of the 
Lord came upon them, and the 
glory of the Lord shone round 
about them; and they were sore 
afraid. 

10. And the angel said unto 
them, Fear not; for behold I 
bring you good tidings of great 
joy, which shall be to all people. 

11. For unto you is born this 
day, in the City of David, a Sa- 
vior, who is Christ the Lord. 

12. And this (shall be) a sign 
unto you; ye shall find the babe 
wrapped in swaddling-clothes, ly- 
ing in a manger. 

13. And suddenly there was 
with the angel a multitude of the 
heavenly host, praising God, and 
saying: 

14. Glory to God in the highest, 
and on earth, peace, good will 
toward men. 

15. And it came to pass as the 
angels were gone away from 
them into heaven, the shepherds 
said to one another. Let us now 
go even unto Bethlehem, and see 
this thing which is come to pass, 
which the Lord hath made known 
to us. 

16. And they came with haste, 
and found Mary and Joseph, and 
the babe lying in a manger. 



The account in the Gospel of the Infancy, though 
sufficiently marvelous, has much the more natural 
surroundings. 



GOSPEL OF THE INFANCY. 



177 



Mary, on her way to Bethlehem, not being able 
to continue the journey, stops at a cave, used by 
shepherds for herding cattle. Here Jesus is born. 
In the mean time, the shepherds, returning to the 
cave, baild a fire, and as they come to understand 
the nature of the transaction, they unite in praises 
to God, in which they are joined by the heavenly 
host of angels. 

In Luke, Jesus is born in Bethlehem, and the 
shepherds, who are in the field, are informed by an 
angel of the birth of a Savior, and that he is lying 
in a manger ; but they are left to find the place the 
best way they can. Then the heavenly host, in- 
stead of appearing where Jesus was, is made to 
appear to the shepherds in the field . 

It is manifest that the story has been taken from 
its natural setting, in order that Jesus might be 
born at Bethlehem, in fulfillment of the prophecy 
of Micah. 

THE CIRCUMCISION. 
Infancy, ch. 5. Luke, ch.2. 



And when the time of circum- 
cision was come, viz. the eighth 
day, on which the law commanded 
that a boy should be circumcised, 
they circumcised him in the cave, 
etc. 



21. And when eight days were 
accomplished for the circumcis- 
ing of the child, his name was 
called JESUS, who was so named 
by the angel before he was con- 
ceived in the womb. 



PRESENTATION IN THE TEMPLE. 

Here, again, it may be well to note the remarks 
of Shleiermacher. He says : 

"What we read from 22 to 40 in chapter 2, respecting the presenta- 
tion of the child in the temple, which was combined with the purifi- 
cation of his mother, seems also to have been originally related and 
committed to writing, without connection with the preceding pas- 
sage; for at the end, mention is made of the return to Nazareth, just 



178 THIRD PERIOD — A. D. 120 TO A. D, 130. 



as though the parents had come from that place to Jerusalem, with- 
out notice being taken, by a single word, of their residence up to that 
time in Bethlehem, which would nevertheless, have been so easy and 
natural. This narrative, therefore, knows nothing of that residence. 
Only I would not on that account understand the surprise of Mary 
at the language of Simeon, as implying that she herself did not know 
yet who her son was."— [Essay on Luke, p. 39. 

While the narrative of the vision to the shep- 
herds, as contained in Luke, had a basis in the 
Gospel of the Infancy, there has been a wide de- 
parture from the story as there given, and much 
new matter introduced, showing that the whole 
account had been rewritten. 

In the following, however, it will not be difficult 
to perceive, that we have but different versions of 
the same narrative : 



Infancy, chs. 5 and 6. 

Ten days having intervened, 
they brought him to Jerusalem; 
and on the fortieth day of his 
birth, they presented him in the 
temple before the Lord, making 
offerings for him, according to 
what is prescribed in the law of 
Moses, to wit: Every male who 
openeth the womb, shall be called 
the holy of God. 



Then old Simeon sa^? him shin- 
ing as a pillar of light, when the 
Lady Virgin Mary, his mother, 
was carrying him in her arms, 
and rejoicing exceedingly over 
him. And angels, praising him, 
stood around him in a circle, like 
life-guards standing by a king. 



Luke, ch, 2. 

22. Ami when the days of her 
purification, according to the law 
of Moses, were accomplished, 
they brought him to Jerusalem, 
to present (him) to the Lord; 

23. (As it is written in the law 
of the Lord, Every male that 
openeth the womb shall be called 
holy to the Lord;) 

24. And to offer a sacrifice ac- 
cording to that which is said in 
the law of the Lord, a pair of 
turtle-doves, or two young 
pigeons. 

25. And behold there was a 
man in Jerusalem, whose name 
(was) Simeon; and the same man 
(was) just and devout, waiting 
for the consolation of Israel; and 
the Holy Ghost was upon him. 

26. And it was revealed unto 
him by the Holy Ghost, that he 
should not see death before he 
had seen the Lord's Christ. 

27. And he came by the Spirit 
into the temple; and when the 



GOSPEL OF THE INFANCY. 



179 



Infancy, ch. 6. 



Then Simeon, going up before 
Lady Mary, and stretching out 
his hands before her, said to the 
Lord Christ, Now, O my Lord, let 
thy servant depart in peace, ac- 
cording to thy word. 

For mine eyes have seen thy 
mercy, 

Which thou hast prepared for 
the salvation of all peoples; 

A light to all nations, and a 
glory to thy people Israel. 



Hannah, a prophetess, was also 
present, and drawing near, she 
gave 



thanks to God, and celebrated 
the happiness of Lady Mary. 



Luke, ch. 2. 

parents brought in the child Je- 
sus, to do for him after the cus- 
tom of the law, 

28. Then took he him up in his 
arms, and blessed God, and said: 

29. Lord, now lettest thou thy 
servant depart in peace, accord- 
ing to thy word. 

30. For mine eyes have seea 
thy salvation 

31. Which thou hast prepared 
before the face of all people; 

32. A light to lighten the Gen- 
tiles, and the glory of thy people 
Israel. 

83. And Joseph and his mother 
marveled at those things which 
were spoken of him. 

34. And Simeon blessed them, 
and said unto Mary his mother, 
Behold, this (child) is set, etc. 

35. Yea, a sword shall pierce, 
etc. 

36. And there was one Anna, 
a prophetess, the daughter of 
Phanuel, of the tribe of Aser; 
she was of great age, and had 
lived with a husband seven years 
from her virginity. 

37. And she (was) a widow of 
about fourscore and four years, 
who departed not from the tem- 
ple, but served (God) with fast- 
ings and prayers, night and day. 

38. And she, coming in that 
instant, gave thanks likewise un- 
to the Lord, and spake of him 
to all them that looked for re- 
demption in Jerusalem. 



JESUS DISPUTING WITH THE DOCTORS. 
Infancy, ch. 50. Luke, ch. 2. 



And when he was twelve years 
old, they took him to Jerusalem, 
to the feast. 



41. Now his parents went to 
Jerusalem every year, at the feast 
of the passover. 

42. And when he was twelve 
years old, they went up to Jeru- 
salem, after the custom of the 
feast. 



180 THIRD PERIOD — A. D. 120 tO A. D. 130. 



Infancy, ch. 50. 

And when the feast was fin- 
ished, they indeed returned, but 



the Lord Jesus remained behind, 
in the temple, among the doctors 
and elders, and learned men of 
the sons of Israel; to whom he 
put various questions in the sci- 
ences, and gave them answers in 
his turn. 

[The balance of chapter 50 and 
the whole of chapters 51 and 52 
are taken up with an account of 
this discussion. It is stated that 
Jesus explained the books of the 
law and the mysteries of the 
prophets; also the sciences of 
astronomy, philosophy, etc. But 
the particular explanations are 
not given.] 

Chapter 53. 

While they were speaking to 
each other these and other things, 
the Lady St. Mary came, after 
having been going about for three 
days, with Joseph, seeking for 
him. She therefore, seeing him 
sitting among the doctors, asking 
them questions, and answering in 
his turn, said to him, My son, 
why hast thou thus dealt with 
us? Behold, I and thy father 
have sought thee, with much 
trouble. 

He replied, Wherefore did ye 
seek me ? Did ye not know that 
I ought to be employed in my 
father's house ? But they under- 
stood not the word which he 
spake unto them. 

Then the doctors asked Mary 
whether he was her son. And 
when she signified that he was, 



Luke, ch. 2. 

43. And when they had fulfilled 
the days, as they returned, the 
child Jesus tarried behind in 
Jerusalem; and Joseph and his 
mother knew not (of it.) 

44. But they, supposing him to 
have been in the company, went 
a day's journey; and they sought 
him among (their) kinsfolk and 
acquaintance. 

45. And when they found him 
not, they turned back again to 
Jerusalem, seeking him. 

46. And it came to pass, that 
after three davs, they found him 
in the temple, sitting in the 
midst of the doctors, both hearing 
them, and asking them questions. 

47. And all who heard him 
were astonished at his under- 
standing and answers. 



48. And when they saw him, 
they were amazed; and his moth- 
er said unto him, Son, why hast 
thou thus dealt with us ? Behold, 
thy father and 1 have sought thee, 
sorrowing. 

49. And he said unto them, 
How is it that ye sought me? 
Wist ye not, that I must be about 
my Father's business ? 

50. And they understood not 
the saying which he spake unto 
them. 

51. And he went down with 



GOSPEL OP THE INFANCY. 



181 



Infancy, ch. 53. 

they said, O happy Mary, who 
hast brought forth such a son. 

Then he returned with them to 
Kazareth, and obeyed them in all 
things; and his mother kept all 
these sayings in her heart. 

And the Lord Jesus grew in 
stature and wisdom and in favor 
with God and man. 



Luke, ch. 2. 



them, and came to Nazareth, and 
was subject unto them; but his 
mother kept all these sayings in 
her heart. 

52, And Jesus increased in wis- 
dom and stature, and in favor 
with God and man. 



The foregoing accounts are closely parallel, with 
no particular inference as to which was first 
written. 

The next chapter of the Infancy is as follows : 

Ch. 54.— "But from this time he began to conceal his miracles and 
secret works, and gave himself to the study of the law, till he arrived 
to the end of his thirtieth year; at which time the Father publicly 
owned him at Jordan, sending down this voice from heaven: This is 
my beloved Son, in whom I am well pleased; the Holy Ghost being 
also present, in the form of a dove." 

Passing on to the Gospel of Matthew, the parallel 
commences with the 7th chapter of the Infancy, 
and the 2d chapter of Matthew, as follows : 

VISIT OF THE MAGI. 



Infancy, ch. 7. 

And it came to pass, when the 
Lord Jesus was born at Bethle- 
hem, a city of Judea, in the time 
of Herod the King, behold, wise 
men came from the east to Jeru- 
salem, as Zoradascht [in the An- 
te-Nicene copy, Zeraduscht] had 
predicted; and there were with 



Matthew, ch. 2. 

Now when Jesus was born in 
Bethlehem of Judea, in the days 
of Herod the King, behold, there 
came wise men from the east to 
Jerusalem, 

2. Saying: Where is he that is 
born King of the Jews ? For we 
have seen his star in the east, and 
are come to worship him. 

[Verses 3 to 10 have a parallel in 
the Protevangelion, which has 
been given.] 

11. And when they were come 
into the house, they saw the 



182 THIED PERIOD A. D. 120 TO A. D. 130. 



them gifts, gold, and frankin- 
cense, and myrrh. And they 
adored him, and presented to him 
their gifts. 

Then the Lady Mary took one 
of those swaddling- cloths (in 
which the infant was wrapped), 
and gave it to them instead of a 
blessing; which they received 
from her as a most noble present. 
And in the same hour there ap- 
peared unto them an angel in the 
form of that star, which had be- 
fore been their guide in their 
journey; and they went away, 
following the guidance of its 
light, till they returned into their 
own country. 

[On their return, having made 
a fire and worshiped it, they cast 
in the swaddling-cloth, which re- 
mained unharmed by the fire.] 



Matthew, ch. 2. 

young child with Mary his moth- 
er, and fell down and worshiped 
him. And when they had open- 
ed their treasures, they presented 
unto him gifts; gold, and frankin- 
cense and myrrh. 



12. And being warned of God 
in a dream, that they should not 



return to Herod they departed 
into their own country, another 
way. 



It will be noticed, that according to the Infancy 
Gospel, the visit of the magi was made in accord- 
ance with the prophecy of Zoradascht (Zoroaster). 

The reference to the prophecy of Zoroaster can- 
not well be explained, except on the hypothesis 
that the Gospel of the Infancy was first written. 

THE FLIGHT TO EGYPT. 



Infancy, ch. 9. 

But Herod, perceiving that the 
wise men did delay, and not re- 
turn to him, called together the 
priests and the wise men, and 
said. Tell me in what place the 
Christ is to be born. And when 
they replied. In Bethlehem, a city 
of Judea, he began to contrive in 
his mind, the death of the Lord 
Jesus Christ. 

Then appeared an angel of the 
Lord to Joseph in his sleep, and 
said, Arise, take the boy and his 



Matthew, ch. 2, 

13. And when they were de- 
parted, behold the angel of the 
Lord appeareth to Joseph in a 
dream, saying: Arise and take 
the young child and his mother, 
and flee into Egypt; and be there 
until I bring thee word; for Her- 
od will seek the young child, 
to destroy him. 



GOSPEL OF THE INFANCY. 183 

Infancy, ch. 9. Matthew, ch. 2. 



mother and go into Egypt, at the 
crowing of the cock. So he arose 
and went. 



14. When he arose, he took the 
young child and his mother, by 
night, and departed into Egypt. 

[Here follows the passage of 
Hosea, ch. 11, v. 1, referring to 
the calling of Israel out of Egypt, 
which is applied, as a prophecy, 
to this transaction.] 



In reply to the inquiry of Herod, as to the place 
where the Christ was to be born , the priests and 
wise men said, ''In Bethlehem.'' Yet, according to 
the Infancy Gospel, he was born on the road, 
before his parents reached Bethlehem. (According 
to the Protevangelion, three miles distant). The 
author of Luke, perceiving this inconsistency, has 
Christ born in the village of Bethlehem. But in 
so doing, as has been seen, he is obliged to break 
up the consecutive incidents, and, in several re- 
spects, to reconstruct the narrative. 

The slaughter of the children is mentioned in the 
Protevangelion, but not in the Infancy, in this 
connection . 

In the twelfth chapter, there is a reference to it, 
as also to the prophecy of Micah, thrown in, in the 
midst of the miracles wrought in Egypt. It is 
doubtless an interpolation. 

Josephus, though he enlarges upon the cruelties 
of Herod, says nothing of the slaughter of the 
children. 



The account can scarcely be considered historical. 
It must be looked upon as legendary, and probably 
first appeared in the Protevangelion. 



184 THIRD PERIOD A. D. 120 TO A. D. 130. 

THE RETURN FROM EGYPT. 



Infancy, ch. 



At the end of three years, he 
returned out of Egypt; and when 
he came near to Judea, Joseph 
was afraid to enter; for, hearing 
that Herod was dead, and that 
Archelaus his son reigned in his 
stead, he was afraid; and when 
he went to Judea, an angel of 
God appeared to him and said; O 



Joseph, go into the city of Naza- 
reth, and there abide. 

It is indeed wonderful, that the 
Lord of all countries should thus 
be carried about, through so 
many regions. 



Matthew, ch. 2. 

19. But when Herod was dead, 
behold, an angel of the Lord ap- 
peareth in a dream, to Joseph in 
Egypt, 

20. Saying: Arise, and take the 
young child and his mother, and 
go into the land of Israel; for 
they are dead who sought the 
young child's life. 

21. And he arose, and took the 
young child and his mother, and 
came into the land of Israel. 

22. But when he heard that 
Archelaus did reign in Judea, in 
the room of his father Herod, he 
was afraid to go thither. Not- 
withstanding, being warned of 
God in a dream, he turned aside 
into the parts of Galilee, 

23. And he came and dwelt in 
a city called Nazareth. 



In the foregoing comparisons, the reader must 
have noticed, that where, in the account of the 
birth and childhood of Jesus, as given in Luke and 
Matthew, there was no parallel in one of the 
apocryphal gospels, the history was almost invari- 
ably supplemented in the other. This will appear 
more plainly by the following arrangement, where 
the portions of each which contain parallel pas- 
sages are indicated : 

Luke. 
The Announcement, and the Visit to Elisabeth. 
Protevangelion, chs. 11 and 12. Luke, ch. 1, vv. 26 to 56. 



GOSPEL OF THE INFANCY. 185 

The Taxing, and the Birth of Jesus, 

Protevangelion, chs. 17 and 18. ) 

Also, Infancy, chs. 2 and 3. ) Luke, eh. 2, vv. 1 to 7. 

Vision to the Shepherds. 

Infancy, ch. 4. Luke, chapter 2, vv. 8 to 16. 

Circumcision of Jesus, 

Infancy, ch. 5. Luke, ch. 2, v. 21. 

Presentation in the Temple. 

Infancy, chs. 5 and 6. Luke, ch,2 , vv. 22 to 38. 

Jesus disputing with the Doctors. 

Infancy, chs. 50 to 53, Luke, ch. 2, vv. 41 to 52. 

Matthew. 

Joseph and the Angel. 

Protevangelion, chs. 13 and 14. Matthew, ch. 1, vv. 18 to 24. 

Visit of the Magi, and Slaughter of the Children. 

Protevangelion, chs, 21 and 22. ) 

Also visit of the Magi, Infancy, ch. 7. 5 Matthew, ch. 2, vv. 1 to 18. 

Flight to Egypt. 

Infancy, ch. 7. Matthew, ch. 2, vv. 13 to 15. 

Return from Egypt. 

Infancy, ch. 26. Matthew, ch. 2, vv. 19 to 23. 

In considering the question of priority, it must 
be borne in mind, that these- are, so far as is known, 
the only histories of the birth and childhood of 
Jesus to be found in the ancient gospels. 

There was no such history in the Gospel of the 
Hebrews, nor in the Gospel of Marcion ; nor have 
we any evidence that there was any such in the 
gospels still older — those of the first century — nor 
in any of the lost gospels of the second century. 

On the hypothesis that the Protevangelion and 
the Infancy were first written, it might be interest- 



186 THIRD PERIOD — A. D. 120 TO A. D. 130. 

ing to inquire, according to what rule or law the 
selections were made by the authors of Luke and 
Matthew. Upon this point we will venture to 
make a suggestion. 

The Protevangelion and the Infancy were rude 
gospels. They were very inartificially constructed, 
and both of them contained accounts which were 
inconsistent and irreconcilable. They were incon- 
sistent, not only with each other, but each with 
itself. 

Looking at them together, we find, in endeavor- 
ing to trace the history of Jesus, that according to 
one account, he was taken from Bethlehem to 
Jerusalem , and publicly presented in the temple ; 
thence to Nazareth, where he remained till his dis- 
pute with the doctors. The other account repre- 
sented his parents fleeing with him, soon after his 
birth, from Bethlehem to Egypt, under a warning 
from an angel not to return by Jerusalem. These 
conflicting accounts, founded on different tradi- 
tions, ran through the two gospels, indiscrimi- 
nately. 

Each of the compilers of Luke and Matthew, 
wishing to give, as a sort of preface to his gospel, 
a history of the birth and childhood of Christ, not 
too long, but one which would appear consistent in 
itself, selected, we may suppose, such portions of 
the other two gospels, as, in his judgment, would 
form such a history ; the one adopting the theory 
of the presentation in the temple, and the other, 
the flight to Egypt. This would result in giving us 



GOSPEL OF THE INFANCY. 187 

precisely what we have ; two diverse, inconsistent, 
and utterly irreconcilable histories of the birth and 
childhood of Jesus. 

"If we compare," says Schliermacher, "without any prepossession, 
this (Luke, chs. 1 and 2), and the corresponding portion in Matthew, 
we have two parallel successions of narratives; parallel in the stricter 
sense of the word, inasmuch as they have no single point, that is, in 
this case, no entire fact, in common. They are not at all supple- 
mental to each other, but on the contrary, the corresponding mem- 
bers of the two successions, almost entirely exclude each other. 
Hence, then, if in any one point, the narrative of the one evangelist 
is correct, that of the other, so far as it relates to the same epoch, 
cannot be so." — [Essay on Luke, pp. 44, 45. 

Again: "All attempts to reconcile these two contradictory state- 
ments, seem only elaborate efforts of art, to which one should not 
needlessly resort; or indeed, should rather give no explanation at all." 
H:ibid. p. 48. 

Conceding them to be irreconcilable, he under- 
takes, by an ingenious process, to pick out the 
truth, a little here from Luke, and a little there 
from Matthew. 

He thinks the accounts rest upon ^ ^a totally dif- 
ferent tradition, one from the other.'' — [p. 48. 

In the Protevangelion and in the Infancy, the 
traditions are grouped together. In Luke and 
Matthew, they are separated. 

In the next chapter, we shall endeavor to trace 
the origin and history of these traditions, and in so 
doing, some further light may be thrown upon the 
question of priority as between the two apocryphal 
and the two canonical gospels. 



CHAPTER XIV. 



ORIGIN AND HISTORY 
OP THE GOSPELS OP THE INFANCY. 



We are now to search for the origin of the 
legendary accounts of the conception, birth and 
childhood of Jesus. 

For the purpose of this investigation, the Prote- 
vangelion and the Gospel of the Infancy may be 
considered together, as Gospels of the Infancy. 

While in the subsequent history of the childhood 
of Christ, there are incidents which may be traced 
to other countries, there are certain leading feat- 
ures in the first part of the narrative, which stamp 
it as of Persian derivation. These are, the visit of 
the magi, guided by a star, and the fact that the 
visit was made in accordance with the prophecy of 
Zeraduscht, or Zoroaster. 

This prophecy will be found in the life of Zoro- 
aster, in Du Perron's translation of the Zend- 
Avesta. 

Faber thinks the materials from which the Zend- 



GOSPEL OF THE INFANCY. 189 

Avesta was composed, were taken from heathen, 
rather than from Jewish sources, giving many 
reasons, based upon the peculiar construction of 
the legends of the Zend-Avesta. One of these pecu- 
liarities consists in the association of a star with 
the deluge ; a circumstance not to be found in the 
Mosaic account of the flood. 

Taschter, the second man bull, of the creation, 
to whom was committed the charge of bringing on 
the deluge, was said to be a star, and his light is 
spoken of, as shining on high, during thirty days 
and thirty nights, while the waters of the deluge 
were increasing. 

The star may be found in the mythology of other 
nations. Astarte consecrated, at Tyre, a star, 
which she found falling from the sky. Electra, 
the mother of Dardanus, was one of the seven stars 
of the Pleiades, and was saved from a deluge, both 
in Arcadia and Samothrace. 

The star is older, even than Zoroaster, and ac- 
cording to Faber, older than Hebrew tradition. 

There were two Zoroasters. The first, spoken of 
by Greek writers, flourished, according to these 
authors, several thousand years before Christ. 
Pliny speaks of him as thousands of years before 
Moses ; and from that writer and Aristotle, it may 
be concluded that he lived some six thousand years 
before Christ. Hermodorus, Hermippus, and Plu- 
tarch concur in dating him five thousand years be- 
fore the siege of Troy. 

The other Zoroaster flourished, according to Dr. 



190 THIRD PERIOD A. D. 120 TO A. D. 130. 

Prideaux, in the time of Darius Hystaspes.' Sir 
William Jones agrees in assigning him to that 
period. 

. It was the opinion of the learned Mr. Faber, that 
there were two Zeraduschts, or Zoroasters, and 
that the primeval Zoroaster was none other than 
Menu, or Mahabad, or Buddha. He traces many 
analogies and resemblances between the ancient 
religions and mythologies of the Persians and the 
Hindus, and thinks the Zend-Avesta a modern 
compilation, founded upon religious books com- 
piled by the second Zeraduscht ; and those again, 
based upon more ancient legends, which were sub- 
stantially identical with the older mythology of 
India. 

He ably antagonizes the theory of Dr. Prideaux, 
that the accounts of the Zend-Avesta concerning 
the deluge and the antediluvial age, were taken 
from the Mosaic history.^ 

Malcolm, in his history of Persia, states that 
Zoroaster first introduced the worship of fire. 

In the Recognitions may be found an interesting 
tradition upon this subject. 

Peter states that Zoroaster, being frequently in- 
tent upon the stars, and wishing to be considered a 
god among them, began to draw forth sparks from 
the stars, that he might astonish, as with a miracle, 
rude and ignorant men. That he attempted those 



(i.) Prideaux's Connect, pt. i, b. 4. P- 219. 

(2.) Origin of Pagan Idolatry, by George Stanley Faber, B. D., Rector of Long- 
Newton, London, 1816, vol. 2, pp. 58 to yz- 



GOSPEL OF THE INFANCY. 191 

things again and again, until he was set on fire, 
*'and consumed by the demon himself, whom he 
accosted with too great importunity/' That the 
men of his day, after this, extolled him all the 
more ; raised a monument to his honor, and adored 
him as a friend of God, and one who had been 
removed to heaven in a chariot of lightning. They 
then worshiped him as a living star; which, says 
the author of the Recognitions, is the meaning of 
the name ; from *'zoe,'' life, and ^^ aster," star. 

The star, which had previously been an object of 
worship, now became associated with Zoroaster. 

But what about the prophecy, upon which was 
founded the legend of the magi? 

In the life of Zoroaster, as given by Du Perron, 
in his translation of the Zend-Avesta, is an account 
of the three prophetic sons of Zoroaster, who were 
to appear, according to the Pehlvian and Parsian 
books of the Persians, at successive periods of time. 
They were to be the result of immaculate concep- 
tions, caused by the washing of virgins in the water 
in which the wife of Zoroaster had bathed. 

"The first is named Oschederbami. He will appear in the last mil- 
lenium of the world. He will stop the sun for ten days and ten 
nights, and the second part of the human race will embrace the law, 
of which he will bring the 22nd portion. 

"The second posthumous son of Zoroaster, is Oschedermah. He 
will appear 400 years after Oschederbami. He will stop the sun 
twenty days and twenty nights, and he will bring the 23rd part of the 
law, and the third part of the world will be converted." 

This is somewhat different from the prophecy as 
given by Hyde, in his work on the religion of the 
ancient Persians. But the Oschedermah and the 



192 THIRD PERIOD A. D. 120 TO A. D. 130. 

Oschederbami of Du Perron, are doubtless the 
same as the Oshanderbega and the Osiderbega of 
Hyde.^ 

Then follows, in Du Perron, this remarkable 

prophecy : ^ 

"The third is named Sosiosch. He will be born at the end of the 
ages. He will bring the 24th portion of the law; he will stay the sun 
thirty days and thirty nights, and the whole earth will embrace the 
law of Zoroaster. After Mm will he the resurrection. Behold what 
the books of the Parsees apprise us of the family of the legislator." 
— [Vie de Zoroastre, in the French translation of the Zend-Avesta, 
by Du Perron, Paris, 1771, vol. 1, pt. 2, p. 45. 

From Abulpharagius, we learn that the prophecy 
was connected with the appearance of a star, and 
the visit of magi. 

Zoroaster declared, says this writer, that in the 
latter days, a pure virgin would conceive, and that 
as soon as the child should be born, a star would 
appear, blazing even at noonday, with undimin- 
ished luster. 

"You, my sons," exclaimed the seer, "will perceive its rising before 
any other nation. As soon, therefore, as you shall behold the star, 
follow it, whithersoever it shall lead you; and adore that mysterious 
child, offering your gifts to him, with profound humility. He is the 
Almighty Word, which created the heavens."— [Abulpharagius, accord- 
ing to Hyde, de Rel. Vet. Pers. c. 3. 

Here, from a writer vouched for by Faber as 
high authority, we have, not only the immaculate 
conception, the star and the magi of Matthew, but 

(i.) See his work, de Rel. Vet. Pers. c. 31, 

(2.) The following is the text of Du Perron: 

"Le troiseme est nomme Sosiosch. II naitra a la fin des siecles, apportera le 24 
Nosk de laLoi, arreterale Soleil trente jours, et trente nuits; et toute la terre embras- 
serala Loi de Zoroastre. Apres lui se sera la resurrection. Voila ce que les Livres des 
Parses nous apprennent de la famille de ce Legislateur." 



GOSPEL OF THE INFANCY. 193 

also the Logos of John. The Eev. Mr. Faber con- 
siders thoroughly the question, whether this re- 
markable prediction was before or after the birth of 
Christ ; and concludes it was a long time before. 
One reason why he rejects the idea of its being a 
subsequent forgery, is, that in the old Irish his- 
tory, there was a Zeraduscht, associated with a 
similar prophecy, which was first delivered by a 
Daru or Druid of Bokhara.' 

The same prophecy was, in the East, ascribed by 
Abulpharagius to a Zeraduscht who was actually a 
Daru or Druid of Bokhara. This coincidence is so 
singular, that Faber thinks it can only be account- 
ed for on the hypothesis of an ancient emigration 
from Persia to Ireland, by the north-west passage, 
which carried the legend with it. 

Thus, in the prophecy of Zoroaster, we have the- 
origin of the legend of the star and the magi, which 
appeared early in the second century, in the In- 
fancy gospels, and thence became incorporated into 
the prefator}^ chapters of Luke and Matthew. To 
which may be added, that there was a Christian 
sect called Prodiceans^ whose leader, Prodicus, 
[about A. D. 120] , boasted that they had the secret 
books of Zoroaster.^ 

Having traced to their source the legends con- 
nected with the conception and birth of Jesus, and 
having found them associated with the central 
figure of Persian mythology, let us now go farther 

(i.) As authority, see Vallancey's Vindication of the Ancient History of Ireland, 
Collect, de Reb. Hibern. vol. 4, p. 202. 

(2.) Clement of Alexandria, Stromata, bk. i, ch. 15. 



J 



194 THIED PERIOD — A. D. 120 tO A. D. 130. 

south , and see what light may be thrown upon sub- 
sequent history, as given in the gospels of the In- 
fancy ; portions of which, also, are to be found in 
Luke and Matthew ; not forgetting, as we proceed, 
the intimate connection which existed between the 
ancient religions of Persia and India. 

CHRISHNA. 

In the History of Hindostan, by Eev. Thomas 
Maurice, vol. 2, will be found a complete history 
of Chrishna, the eighth incarnation of the Hindu 
God Vishnu ; translated by Mr. Maurice from the 
Ehagavat Purana, one of the sacred books of 
India. 

Chrishna, according to Colonel Tod, was born 
1156 years before Christ.' 

There are many other traditions, that might be 
collected from different writers, and thrown to- 
gether, which would show a still closer resemblance 
between the narratives. But without going into 
these, except Baldseus, taking the translation of 
Mr. Maurice from the sacred Hindu scriptures, 
we have the following parallel between Chrishna 
and Christ : 

Cheishna and Christ. 



BHAGAVAT PURANA. 

Chrishna 

Was believed to be God incar- 
nate, by a miraculous conception. 
Was born in a dungeon. 



GOSPELS OF THE INFANCY. 

Christ 

Was believed to be God incar- 
nate, by a miraculous conception. 
Was born in a cave. 



(i.) Annals and Antiquities of Rajust'han, vol. i, p. 37. 



GOSPEL OP THE INFANCY. 



195 



Chrishna 

At the time of his birth, the 
walls of his chamber were illumi- 
nated. 

At the time of his birth, a cho- 
rus of devatas, or angels, saluted 
the newborn infant. 

Of royal descent. 

As soon as born, had the power 
of speech. (According to Bal- 
dseus, Chrishna, immediately 
when born, conversed with his 
mother, soothing and comforting 
her.) 

Cradled among shepherds. 

Cansa, the ruler of the country, 
fears the loss of his kingdom, and 
seeks the life of the infant. 

The child is carried away by 
night, and concealed in a remote 
region. 

Cansa is wroth, and issues an 
order for the slaughter of all the 
young children throughout his 
kingdom. 

Has a combat with, and sub- 
dues a huge serpent, in his in- 
fancy. 



The serpent vomits streams of 
fire from his mouth and nostrils. 



Performs many miracles in his 
infancy and boyhood. 

While a boy, raises the dead to 
life. 

While a boy, strikes dead, per- 
sons who have offended him. 

Was preceded by his elder bro- 
ther. Ram, who was his associate 
in the work of purification, and 
was hurried away as soon as 
born, to escape the decree of 
Cansa. 

Lived at Mathurea. 



One of his first miracles was 
curing a leper. 



Christ 

The cave was filled with a 
great light, and seemed like a 
glorious temple. 

At the time of his birth, a cho- 
rus of angels saluted the new- 
born infant. 

Of royal descent. 

As soon as born, spoke to his 
mother, informing her of his di- 
vine character, his origin and des- 
tiny. 



Cradled among shepherds. 

Herod, the ruler of the coun- 
try, fears the loss of his kingdom, 
and seeks the life of the infant. 

The child is carried away by 
night, and concealed in a remote 
region. 

Herod is wroth, and issues an 
order for the slaughter of all the 
children of Bethlehe 
years old and under. 

Has several combats with ser-, 
pents; overcomes them, and 
drives them out of persons pos- 
sessed. 

In one case, there issued forth, 
from one of his swaddling-cloths, 
flames and burning coals, and fell 
on the head of the serpent. 

Performs many miracles in his 
infancy and boyhood. 

While a boy, raises the dead to 
life. 

While a boy, strikes dead, per- 
sons who have offended him. 

Was preceded by John the Bap- 
tist, who was sent into the wil- 
derness, to escape the decree of 
Herod. 

On his visit to Egypt, in his 
childhood, stopped at a place 
called Maturea. This name it 
afterward retained. 

Among the first miracles, was 
the curing of lepers. 



196 THIRD PERIOD A. D. 120 TO A. D. 130. 



Chrishna 

While a boy, is chosen by the 
other boys as their king.— [Bal- 
daeus. 

Learns all the sciences in one 
day and night. 



Christ 

While a boy, is chosen by the 
other boys as their king. 

While a boy, teaches the doc- 
tors and philosophers in the tem- 
ple, the whole circle of the 
sciences. 



This remarkable parallel, which leaves no room 
for doubt, that one of the narratives was drawn 
upon in the construction of the other, raises at 
once the question, which was first written? A 
question of the utmost importance ; since if the 
Bhagavat Purana preceded the gospels of the In- 
fancy, it could hardly be contended, at the same 
time, that it was subsequent to Luke and Matthew. 

It is considered by evangelical writers, that the 
Infancy gospels were composed early in the second 
century, and the same writers do not now claim 
that the canonical gospels appeared much sooner. 
If, therefore, the Hindu production was long ante- 
rior to that time, the only question remaining 
would be, whether the parallelisms between the life 
of Chrishna, and that of Christ as recorded in Luke 
and Matthew, were taken directly from the Bhaga- 
vat Purana, or through the medium of the Infancy 
gospels . 

The Rev. Mr. Maurice, who fully appreciated 
the importance of the question, and saw that in 
discussing it the gospels must all be considered to- 
gether, would have his readers believe, that the 
Bhagavat Purana was interpolated, from ''both the 
genuine and the spurious gospels.'' ^ 



(I.) Vol. 2, p. 322. 



GOSPEL OF THE INFANCY. 197 

In advocating this theory, however, he found 
himself embarrassed by the fact, that in various 
places in this and others of his works, he had con- 
tended for the great antiquity of the Hindu books, 
and had repeatedly hinted at the absurdity of sup- 
posing that the Brahmins would ever ^^ descend so 
far from the conscious superiority of mental dis- 
tinction^' to which they laid claim, as to receive 
instruction, either in regard to the rites of religion, 
or the principles of science, from aliens. 

But while he did not entertain for a moment, the 
idea, that the Indian philosophers had taken any 
thing from Greece or Arabia, from a mythology 
much akin to their own ; and while he believed many 
of the Indian legends to be older than the oldest of 
Greece, he found no difficulty in supposing that 
eastern magi would travel a year or more, in search 
of a king of the Jews ; would fall down and wor- 
ship him, and on their return, would incorporate 
accounts concerning him, into their own sacred 
scriptures. 

He overlooked the fact, that the prophecy of Zo- 
roaster, in which the magi had been instructed, had 
no reference to a Jewish king, or to the Jewish 
people. 

What are the facts, upon which an intelligent 
opinion upon the subject, is to be based? The 
original Gospel of the Infancy was attributed to the 
apostle and evangelist, Thomas. In this connec- 
tion, we cannot ignore the ancient tradition of the 
church, that Thomas was a missionary to Parthia, 



198 THIRD PERIOD — A. D. 120 TO A. D. 130. 

and to India. According to that tradition, and the 
testimony of the fathers, when the distribution was 
made by the apostles, of the several regions of the 
Gentile world, in which they were respectively to 
preach the gospel, the vast district of Parthia, and 
the more eastern empires of Asia, were allotted to 
Thomas. He visited the various countries then 
constituting the Parthian empire ; that is. Media, 
Persia, Carmania, Hyrcania and Bactria. The 
capital of Bactria was Balkh, the ancient residence 
of the magi. Here, according to eastern tradition, 
he had an interview with the sages, and the tradi- 
tion does not fail to say he converted them.' 

From Parthia, St. Thomas is said to have visited 
India. It is not claimed that he converted the 
Brahmins, but it is thought the Brahmins may 
have profited by his visit, to interpolate their sacred 
books, from his instructions. 

But how did it happen, that after this visit of 
Thomas, there appeared among the Christians of 
Palestine, and countries west of it, a Gospel of 
Thomas, full of stories so closely resembling the 
legends of the Bhagavat Purana? If the interpo- 
lations were made by the Brahmins, how was it, 
that this gospel appeared after the interpolations, 
and not before? 

In confirmation of the visit of Thomas to India, 
it is related by MafFei, that at Cranganor, on the 
Malabar coast, St. Thomas instituted an order of 

(i.) See a work entitled "Opus Imperfectum in Matthaeum," hom. 2. This "Im- 
perfect Commentary on Matthew" was written about A. D, 560. 



GOSPEL OF THE INFANCY. 199 

Christians, still known by his name, and which 
boasts to retain the records of their institution, and 
a grant of land to St. Thomas, their pastor, from 
the reigning king of India. ' 

The records and grant were engraved on tablets of 
brass, which had been lost for centuries, but were 
dug up, during the vice-royalty of Don Alfonso 
Sousa, one of the early governors of Portuguese In- 
dia. 

Thomas is said to have been murdered at Melia- 
poor ; from which circumstance it was afterward 
called St. Thome. 

The conclusion must be, that while for some of 
the salient points of the Gospels of the Infancy, the 
authors were indebted to Zoroaster, and the legends 
of Persia, the outline of the story was largely filled 
up from the history of Chrishna, as sent back to 
Palestine, by the Apostle Thomas, from the land of 
the Brahmins. 

As to the slaughtered infants, there was discov- 
ered, in a cavern at Elephanta, in India, a sculp- 
tured representation, of great antiquity, of a huge 
and ferocious figure, bearing a drawn sword, and 
surrounded by slaughtered infants, while mothers 
were weeping for their slain . ^ 

Antiquity of the Bhagavat Pueana. 

The Puranas are eighteen in number. The fifth, 
which was translated by Maurice, is the Bhagavata. 

(i.) History of India, 1. 2, p. 85. 
(2.) See Forbes' Oriental Memoirs. 



200 THIRD PERIOD — A. D. 120 TO A. D. 130. 

The legends concerning Chrishna appear in sub- 
stantially the same form in several of the others. 

Those who may wish to examine further as to the 
antiquity of these books, Avill find the whole sub- 
ject thoroughly and ably discussed, in a correspond- 
ence between Col. Vans Kennedy, and Prof. Horace 
H. Wilson, author of a translation of the Vishnu 
Purana. 

The correspondence is in the form of five letters 
from Col. Kennedy, the reply of Prof. Wilson, and 
rejoinder of Kennedy. It was published originally 
in the London Asiatic Journal, for 1840 and 1841, 
and was republished in the Appendix to the 5th 
volume of the work of Prof. Wilson. ' 

This writer inclines to the opinion, that the 
Puranas, in their present form, are modern com- 
pilations ; and gives some countenance to the theory 
though he does not fully endorse it, that the Bha- 
gavata was written by one Bopadeva, as late as the 
twelfth century. 

This position is opposed, with great ability, by 
Col. Kennedy, who reminds the learned author of 
the ^ ^Vishnu Purana,'' that he had himself, in his 
Preface to that work, stated, that there is ^'abun- 
dant positive and circumstantial evidence of the 
prevalence of the doctrines which they [the Puran- 
as] teach, the currency of the legends which they 
narrate, and the integrity of the institutions which 



(i.) The Vishnu Purana: A System of Mythology and Tradition, translated from 
the original Sanscrit, by Horace Hayman Wilson, F. R. S., etc., London, 1864. 



GOSPEL OF THE INFANCY. 201 

they describe, at least three centuries before the 
Christian era/' ' 

This concession, Col. Kennedy thinks, leaves it 
comparatively unimportant when the Puranas as- 
sumed the exact form they now have. The word 
'^Purana^' itself signifies ^'old, '^ thus indicating the 
character of the contents. He maintains, however, 
that they are now essentially the same that they 
were two thousand years ago. 

"It is unquestionable," says Col. Kennedy, "that certain works 
called Puranas, have been immemorially considered by the Hindus as 
sacred books. They inculcated the doctrines of the Hindu religion." 

And proceeding to consider the theory which had 
been advanced as to the authorship of the Bha- 
gavata Purana, he says : 

"If the Bhagavata was written by Bopadeva, at Doulutabad, in 
the twelfth century, was the original Bhagavata then in existence or 
not ? If it was, what reason, consistent with probability, can be as- 
signed, for supposing that the Brahmins of all India would have sup- 
pressed one of their sacred books, to which they ascribed a divine 
origin, and received, as entitled to the same reverence, the acknowl- 
edged composition of an obscure grammarian ? The supposition is 
evidently absurd."— [Appendix to vol. 5, of Vish. Pur. by Wilson, p. 
278. 

He concludes, ^^that the present Puranas are, in 
fact, in all essential respects, the same works which 
were current, under that name, in India, in the 
century prior to the Christian era.'' 

(i.) Vishnu Purana, etc., by H. H. Wilson, Pref. p. 99. 



CHAPTER XV. 



THE ACTS OF PILATE. 



It has been supposed that Pilate made a report to 
Tiberius Caesar, of the crucifixion of Christ, and of 
the circumstances attending it. 

Frequent references to such a report were made 
by early Christian writers, who called it ^^The Acts 
of Pilate.'' That Justin Martyr [A. D. 150] made 
frequent allusions to a book or writing of some 
sort, entitled ^^The Acts of Pilate,'' will be seen in 
a subsequent chapter. [See Justin Martyr.] 

Some writers have thought that he alluded to the 
original report, supposed to have been made to 
Csesar. It will be seen, however, that he must have 
alluded to a gospel then in circulation, entitled 
''The Acts of Pilate, or Gospel of Nicodemus ;" 
since his citations not only were in that gospel, but 
were such as would not have been in any report 
made by Pontius Pilate himself. It is possible that 
he was not able to distinguish between them, or did 
not care to do so. He was not a critical writer. 



THE ACTS OF PILATE. 203 

The fact that one of the early gospels ^^s con- 
founded by the Christians themselves, with the re- 
port of Pilate, renders the existence of such a report 
somewhat problematical ; although it would have 
been in accordance with the mode of procedure in 
such cases that a report should have been made. 

TertuUian, some sixty years later than Justin, re- 
fers to it several times ; but not in a manner suf- 
ficiently definite, to determine whether or not he 
distinguishes it from the gospel. He says : 

"Tiberius, accordingly, in whose days the Christian name made its 
entry into the world, having himself received intelligence from Pales- 
tine, of events which had clearly shown the truth of Christ's divinity, 
brought the matter before the senate, with his own decision in favor 
of Christ. The senate, because it had not given approval itself, re- 
jected his proposal. Caesar held to his opinion, threatening wrath 
against all accusers of the Christians."— [Apology, ch. 5, Ante Nicene, 
vol. 11, p. 63. 

Speaking of the darkness at the time of the cruci- 
fixion, he says : - 

" You yourselves have the account of the world portent, still in 
your archives."— [Apol. ch. 21; Ant. Nic. vol. 11, p. 94. 

The account of the darkness at the crucifixion, 
was in the Gospel of the Acts of Pilate. Whether 
TertuUian, like Justin Martyr, alluded to this, as- 
suming that it was the same as the Romans had in 
their archives, or whether he referred to another 
document, it is impossible to determine. Again, 
he says : 

"All these things Pilate did to Christ; and now in fact a Christian 
in his own convi<;tion, he sent word of him to the reigning Caesar, 
who was at the time, Tiberius."— [Ibid. ch. 21, p. 95. 

It would be very important to ascertain whether 
there was any report of Pilate. That there was 



204 THIRD PERIOD — A. D. 120 TO A. D. 130. 

such a report, was the general opinion of the fath- 
ers ; Eusebius, Jerome and others. Also of Gro- 
tius, Bishop Pearson, Spanheim, Fabricius, and 
modern writers generally. But these opinions are 
all founded upon the testimony of Justin Martyr 
and Tertullian . The writings of these fathers throw 
no light upon the subject ; every thing referred to 
by them being contained in the gospel. The report, 
if any existed, could not have contained much in 
common with the gospel. For instance, would Pi- 
late, in describing the crucifixion, hav.e quoted from 
the Jewish scriptures, and said, ^'Upon his vesture 
they cast lots?'' 

Leclerc, Jones and others conclude, with good 
reason, that if there was such a report, neither 
Justin nor Tertullian had ever seen it, nor any sub- 
sequent Christian writer. 

An attempt has lately been made to reproduce 
the original Eeport of Pilate. This will be consid- 
ered in another chapter. 

The Acts of Pilate— Abstract of Contents. 

Chapter 1.— Annas and Caiaphas, and eight others, who are 
named, went to Pilate, accusing Jesus of many crimes; declaring 
they were satisfied that he was the son of Joseph the carpenter, and 
that he declared himself the Son of God, and a king. Also that he 
attempted a dissolution of the sabbath, and of the laws of their 
fathers. 

Pilate inquired what Jesus had done ? 

The Jews replied, that he worked cures on the sabbath, contrary to 
their law; that he cured the lame and the deaf, those afflicted with 
the palsy, the blind, the lepers, and demoniacs, by wicked methods. 

Pilate sent a messenger after Christ. When the messenger met 
him, he worshiped him, and spread his cloak for Jesus to walk upoiL 



THE ACTS OF PILATE. 205 

The Jews complained of this act of the messenger. When Pilate 
asked him why he had done it, he replied, "When thou sentest me 
from Jerusalem to Alexander, I saw Jesus sitting in a mean figure, 
upon a she-ass, and the children of the Hebrews cried out, 'Hosanna;' 
holding boughs in their hands; others spread their garments in the 
way, and said, 'Save us, thou who art in heaven; blessed is he who 
Cometh in the name of the Lord.' " The messenger was again sent, 
and did as before. "And as Jesus was going in by the ensigns who 
carried the standards, the tops of them bowed down, and worshiped 
Jesus." This was repeated, in the presence of Pilate. 

Ch. 2.— Pilate's wife sent to him, saying: "Have nothing to do with 
that just man; for I have suffered much concerning him in a vision, 
this night." 

Pilate, then calling Jesus, said, "Hast thou heard what they testify 
against thee, and makest no answer ?" Jesus replied, "If they had 
not the power of speaking, they would not have spoken; but because 
every one has the command of his own tongue, to speak both good 
and bad, let them see to it." 

The elders of the Jews charged him with being born through forni- 
cation; also that on account of his birth, the infants were slain in 
Bethlehem, and his father and mother fled into Egypt, because they 
could not trust the people. Others of the Jews spoke more favor- 
ably, among whom a number are named, including James and Judas. 
(These are the only names that correspond with those of the twelve 
apostles.) Then Pilate ordered all to go out, except the twelve, and 
Jesus to withdraw. He then asked the twelve why the Jews wished 
to kill Jesus. They replied that they were angry because he wrought 
cures on the sabbath. 

Ch. 3.— Scenes between Jesus and Pilate. (See next chapter of this 
work.) The closing conversation is as follows: 

"Pilate saith to him, 'What is truth ?' Jesus said, 'Truth is from 
heaven.' Pilate said, 'Truth, therefore, is not on earth ?' Jesus re- 
plied, 'Believe that truth is on earth, among those who, when they 
have the power of judgment, are governed by truth, and form their 
judgment aright.' " 

Ch. 4.~Scenes between Pilate and the Jews. Pilate finding no 
fault in Jesus— the report of the Jews as to what Jesus had said 
about the temple— Pilate declaring himself innocent of the blood of 
Jesus, etc. 

" Then the governor again commanded the Jews to depart out of 
the hall; and calling Jesus, said to him, 'What am I to do with thee?' 
Jesus answered him, 'According as it is written.' Pilate said to him, 



206 THIRD PERIOD — A. D. 120 TO A. D. 130. 

* How is it written ?' Jesus answered, * Moses and the prophets made 
known beforehand, concerning my suffering and resurrection.' " 

The Jews, hearing this, were enraged, and said to Pilate, " Why will 
you longer listen to his blasphemy ?" Pilate said to them, " If these 
words seem to you blasphemous, take him, bring him before your 
synagogue, and try him according to your law." The Jews said to Pi- 
late, "It is contained in our law, that if one man has sinned against 
another, he is worthy of nine and thirty stripes; but when he has 
blasphemed in this manner, against the Lord, he is to be stoned." 

Pilate replied, " If this speech is blasphemy, then judge him accord- 
ing to your law." The Jews said, "Our law commands us not to put 
any one to death. [The preceding sentence in some copies only.] We 
desire that he may be crucified, because he is worthy of death at the 
cross." Pilate said to them, "It is not proper to crucify him. Let 
him be whipped and sent away." 

"The governor, looking upon the people, and upon the Jews stand- 
ing around, saw many of the Jews in tears; and said to the foremost 
of the Jewish priests, 'Not all of the multitude wish him to die.' The 
Jewish elders said to Pilate, 'We and the whole multitude came 
hither for this purpose, that he should die.' Pilate said to them, 
'Wherefore should he die?' They replied, 'Because he declares him- 
self the Son of God, and a king.' " 

Ch. 5.— But Nicodemus, a certain Jew, stood before the governor, 
and said: "I entreat thee, O merciful Judge, that thou wouldst deign 
to hear me a few words." Pilate said to him, "Speak on." 

Nicodemus said, "I have spoken to the elders of the Jews, and the 
scribes, the priests and the Levites, and to the whole multitude of the 
Jews in the synagogue, and have asked them what they would do 
with this man ? He is a man who has done many useful and glorious 
signs and wonders, such as no man on earth has done, or can do. 
Dismiss him, and do him no harm. If he is from God, his wonderful 
works will stand. But if from men, they will come to naught. Thus 
Moses," etc. [Alluding to the miracles wrought in Egypt, by Jannes, 
Jambres, etc.] 

The Jews became angry at Nicodemus for interfering. Colloquy 
between them and Nicodemus. 

Ch. 6.— "Another certain one of the Jews, rising up, asked the gov- 
ernor, that he would hear him a word. The governor said, 'Whatever 
thou hast to say, say.' " [Here follows an account of the miracle at 
the sheep-pool. See next chapter.] 

And another certain Jew, coming forth, said: "I was blind," etc. 
[See next chapter.] 



THE ACTS OF PILATE. 207 

"And another Jew, starting forth, said: '1 was a leper,'" etc. [See 
next chapter.] 

"And another Jew came forth and said: 'I was crooked and he 
made me straight by his word.' " 

Ch. 7.— And a certain woman named Veronica, etc. [See next 
chapter.] 

Then follows, from another Jew, the account of the turning of 
water into wine; from another, the casting out of a devil at Caper- 
naum. 

"Then the following things were also said by a Pharisee: 

" *I saw that a great company came to Jesus, from Galilee and 
Judea, and the sea coast, and many countries about Jordan; and 
many infirm persons came to him, and he healed them all. And I 
heard the unclean spirits crying out and saying, 'Thou art the Son of 
God.' And Jesus strictly charged them that they should not make 
him known. " 

Ch. 8.— "After this, another person, whose name was Centurio, 
said," etc. (See next chapter.) 

"And many others, also, from the Jews, both men and women, cried 
out, saying: 

" 'He is truly the Son of God, who cures all diseases, only by his 
word; and to whom all the demons are subjected.' Some from among 
them said, 'This power is only from God.* 

"Others said to Pilate, that he restored Lazarus from the dead, 
after he had been four days in the tomb." 

"The governor, hearing these things, trembling, said to the multi- 
tude of the Jews, 'What will it profit you, to shed innocent blood ?' " 

Chapters 9, 10 and 11 give an account of the sentence of Jesus, and 
of the circumstances attending his crucifixion. (See next chapter.) 

Ch. 12. — The Jews, having heard that Joseph had begged and 
buried the body of Jesus, sought for Joseph and others, his com- 
panions and accomplices. They concealed themselves, all but Nico- 
demus. He showed himself boldly, and disputed with the Jews. Jo- 
seph also afterward appeared, and expostulated with them. The 
elders of the Jews were enraged, "and seizing Joseph, they put him 
into a chamber, where was no window. They fastened the door, and 
put a seal upon the lock." They also placed a guard about it. 

Ch. 13.— When he was ordered brought forth, they found the same 
seal on the lock of the chamber, but could not find Joseph. While 
they were all wondering at this, one of the soldiers who had guarded 



208 THIRD PERIOD A. D. 120 TO A. D. 130. 

the sepulcher, entered, and reported that while they were guarding 
the sepulcher, etc. (See next chapter.) 

"Then the Jews called together all the soldiers who kept the 
sepulcher of Jesus, and said to them, 'Who were those to whom the 
angel spoke ? Why did ye not seize them ?' The soldiers answering, 
said, *We know not who the women were; besides, we became as dead 
persons, through fear of the angel; and how could we seize the 
women ?' " 

The Jews do not believe the soldiers, and an altercation ensues be- 
tween them. The soldiers say, "Do ye produce Joseph, whom ye put 
under guard in your chamber, and we will produce Jesus, whom we 
guarded in the sepulcher." The Jews gathered a large sum of money, 
and gave it to the soldiers, etc. (See next ch.) 

Ch. 14. — Three persons came from Galilee to Jerusalem, and re- 
ported that they had seen Jesus in Galilee, talking with his eleven 
disciples, etc. (See next ch.) The chief priests gave these persons a 
large sum of money, and had them take oath not to declare what 
they had seen, and sent them back to their own country. The Jews 
were now in great consternation. 

"But Annas and Caiaphas comforted them, saying: 'Why should 
we believe the soldiers ?' " etc. (See next ch.) 

Ch. 15.— On the advice of Kicodemus, men were sent into the 
mountains, to search for Jesus. They could not find him, but found 
Joseph. They induced him to return. He related his marvelous 
escape. Jesus had appeared to him in the room, and having liberated 
him, had shown him the tomb in which he had been laid, etc. 

Ch. 16.— The Jews were astonished. They said, they knew the 
father and mother of Jesus. A certain Levite said, he knew his 
relations, etc. 

Ch. 17.— Joseph related to the Jews, that the two sons of Simeon 
had risen from the dead, and were at Arimathea. He suggested 
visiting them, for the purpose of ascertaining some of the mysteries 
of their resurrection. Five persons visited their graves, and [found 
them open. They found them in the village, and brought them to 
Jerusalem, to the synagogue. They took the book of the law of the 
Lord, and swore them by the God Adonai, and the God of Israel, to 
tell them how they were raised from the dead, and what they had 
seen. 

Charinus and Lenthius, the two sons of Simeon, called for paper, 
and wrote down the mysteries which they had experienced. 



the acts of pilate. 209 

Gospel of Nicodemus. Part 2. The Descent 
INTO Hell [Hades] . — This part of the gospel con- 
sists of the story thus written down, which is^ 
briefly, as follows : 

When they were in the depths of hell, suddenly 
there was a golden light, as of the sun. Adam then 
rejoiced ; also Isaiah the prophet, etc. Then their 
father Simeon came, and quoted what he said when 
he took Jesus in his arms ; the saints in hell then 
rejoiced ; then came John the Baptist, like a little 
hermit. Seth appeared, and repeated a long speech 
of Michael. Then Satan, the prince and captain of 
death, announced to the prince of hell that Jesus 
was coming. The prince of hell and Satan made 
long speeches. While they were discoursing, there 
was heard a voice as of thunder: ^'Lift up your 
gates, O ye princes, and the King of Glory shall 
come in.'' 

The prince of hell prepared to resist, but the sound 
was repeated, and the mighty Lord appeared in the 
form of a man, lighting up the darkness. The King 
of Glory tramples upon death, seizes the prince of 
hell, and takes father Adam and the saints with 
him to glory. In exchange for the loss of Adam 
and his righteous sons, he gives Satan over ta 
Beelzebub, the prince of hell, to be subject to his 
dominion forever. 

Ch. 27. — ^' These are the divine and sacred mys- 
teries, which we saw and heard." Thus say Ghar- 
inus and Lenthius. 

They, having written all this down, gave one 
copy to the Jewish priests, and one copy to Nico- 
demus and Joseph ; ^^and immediately they were 
exchanged into exceeding white forms, and were 
seen no more.'' 



210 THIRD PERIOD — -A. D. 120 TO A. D. 130. 

'^ But immediately, all these things, which were 
related by the Jews in their synagogue, concerning 
Jesus, were directly told to the governor, by Joseph 
and Nicodemus, and Pilate wrote down all the 
transactions, and placed them all in the public 
records of the prsetorium/' 

Ch. 28. — Pilate went to the temple, and calling 
together the rulers, and the scribes, and the doctors 
of the law, he stated that he had heard they had a 
large book in the temple, and he desired it to be 
brought. When the great book, carried by four 
ministers of the temple, and adorned with gold and 
precious stones, was brought, Pilate adjured them 
to tell him, if they had found an3rthing in the 
scriptures about Jesus coming for the salvation of 
the human race ; and at what time of the world he 
should have come. Annas and Caiaphas being 
sworn, declared that they had found, in the first of 
the seventy books, where Michael the archangel 
gave to the third son of Adam an account concern- 
ing the appearance of Christ after 5500 years. 

Here follows, in the copy of the gospel which we 
have adhered to, taken from theOrthodoxographa, 
vol. 1, tom. 2, p. 643, a list of chronological pe- 
riods, footing up 4964 years. But in the Latin form 
of the gospel, published in the sixteenth volume of 
the Ante-Nicene collection, is a list of dates, 
which, after a slight correction, foots up 5500 
years. 

The copy from the Orthodoxographa closes by stating that these Acts were 
found, in the 19th year of Tiberius Caesar, by the Emperor, Theodosius the Great, in 
Jerusalem, in the prsetoriura of Pontius Pilate, among the public records. That it was 
in the 17th year of Herod the Tetrarch, and in the io2d Olympiad. That the history 
v/as written in Hebrew, by Nicodemus. In the preface to the Latin form it is stated that 
the Acts were translated by ^Eneas, from the Hebrew in the 17th consulship of Theodo- 
sius, and the 5th consulship of Valentinian. That they had been written by Nico- 
demus, in Hebrew, in the 19th year of Tiberius. That Pilate laid up a statement of the 
Acts of Christ in the public records of the praetorium, and wrote a letter to Claudius, 
stating that Jesus had been crucified, and referring to the miracles which he had 
Tvrought. Also, that he rose again the third day, while the soldiers were keeping guard. 



CHAPTER XVI 



ACTS OF PILATE 
AND THE CANONICAL GOSPELS COMPAEED. 



Before instituting a comparison of these gospels^ 
it will be necessary to consider more carefully, a 
custom which prevailed extensively in the first ages 
of the church, and especially in the first two cen- 
turies. 

The prevailing religious excitement and enthusi- 
asm, the trusting credulity and love of the marvel- 
ous, which were characteristic of the early Christ- 
ians, led them to accept, unhesitatingly, what came 
to them, sanctioned by the authority of their bish- 
ops and teachers. 

When the better educated among them were 
called upon to translate or to transcribe the reli- 
gious writings of the day, they saw at a glance, 
what liberties had been taken with previous mate- 
rials, and how readily the changes had been accept- 
ed. Accordingly, not ynth any improper motives, 
but for the purpose of edification, and of increasing 
somewhat, the volume, not then very large, of cur- 



212 THIRD PERIOD — A. D. 120 tO A. d/130. 

rent Christian literature, they made additions, 
more or less extensive, to the writings which they 
were copying or translating. This process, which 
may be termed literary accretion, prevailed so ex- 
tensively and universally, in those times, that it 
was the rule, rather than the exception ; and must 
be constantly kept in view, in all investigations and 
discussions of Christian doctrine, as well as in the 
exegesis of the Christian scriptures. 

This practice is well understood by ecclesiastical 
writers, as well as the disposition and habits of 
thought to which it is to be referred. ^'The ancient 
transcribers of the gospels,'' says Michaelis, ''were 
always more inclined to insert new passages, than 
to erase what already existed." ' 

Many passages in the New Testament are thus to 
be accounted for ; notably may be mentioned the 
last twelve verses of the Gospel according to Mark ; 
which are generally considered a later addition to 
the narrative.^ 

One of the most remarkable illustrations of the 
process of interpolation and accretion, is in the 
Ignatian Epistles. It is now established that the 
only genuine writings of Ignatius extant, are the 
Cureton Epistles. These consist of about twelve 
octavo pages. They were written A. D. 115. 

Twenty-five years later, these three epistles had 

(i.) Volume 3, p. 169. 

(2.) It is stated in the religious Encyclopedia of McClintock and Strong, that one 
of the Greek manuscripts of the New Testament, the one called "Codex Bezse," or the 
Cambridge manuscript, "is chiefly remarkable for its bold and extensive interpolations; 
amounting to some 600 in the Acts alone."— [Article "Cambridge MS." 



THE ACTS OF PILATE. 213 

increased from 12 pages to 20, while four new ones 
had appeared, making in all, 40 pages. Some time 
afterward, the 40 pages, which constituted the 
seven epistles, were found swollen to 60, while 
eight new epistles had appeared, adding 40 pages 
more, makinglOO pages of the Epistles of Ignatius I 
These all passed as genuine, for hundreds of years. 
Here was a natural growth, from twelve pages to 
100. They were all for edification. They all 
breathed the same spirit with the original epistles ; 
some new doctrines had crept in, but no harm had 
been intended, and no great violence had been done 
to anything but the truth of history. 

While 88 pages had been added to the Ignatian 
Epistles, how many had been taken away? One 
half page, and that supposed to be by mistake, 
from the loss of the last half sheet of the MS. 

Of the 150,000 various readings which Griesbach 
found in the manuscripts of the New Testament, 
probably 149,500 were additions and interpolations. 

Prof. Abbot gives us a list of over 60 passages in 
the New Testament, the genuineness of which the 
Bible Revision Committee considered ^'more or 
less questionable. ' ' They include Mark, ch. 16, vv. 
9 to 20, and John 8. 1 to 11 ; and if published 
together, would constitute of themselves a gospel 
of no mean dimensions. What part of the same 
space would be occupied by the portions which they 
found to have been erased? Probably not one- 
hundredth. 

In comparing the Gospels of the Infancy with 



214 THIRD PERIOD — A. D. 120 TO A. D. 130. 



Luke and Matthew, it was seen that the changes 
were to be accounted for by other considerations. 

Now, however, when we come to the miracles of 
Christ, which are given in the Acts of Pilate on 
the one hand, and in the canonical gospels on the 
other, the principle is allowed full play, and can be 
applied, as internal evidence, tending to show 
which were first written. 

The fact that in the Acts, the narratives are 
related to Pilate by Jews, testifying in behalf of 
their master, is no reason why the accounts should 
be shortened, but rather the contrary. The wit- 
nesses would be anxious to have Pilate impressed 
with the details of the wonderful occurrences. If 
the writer of the Acts of Pilate had before him the 
gospels containing these narratives, we may be 
assured he would have put into the mouths of the 
witnesses, every circumstance of an impressive 
character contained in those accounts, and would 
probably have added others. Let us see if that was 
the case. 

Some of the Miracles op Jesus. 

TURNING water INTO WINE. 

This miracle is related in only one of the four 
gospels ; the Gospel according to John. 

The comparison can be made between the Acts of 
Pilate and the Gospel of John, with no disturbing 
forces from the other gospels, to be accounted for : 



Acts of Pilate, ch. 7. 
And after other things, a cer- 



GosPEL OF John, ch. 2. 

And the third day, there was a 
marriage in Cana of Galilee; and 
the mother of Jesus was there; 



THE ACTS OF PILATE. 



215 



Gospel of John, ch. 2. 

2. And both Jesus was called, 
and his disciples, to the marriage. 

3. And when they wanted wine, 
the mother of Jesus saith unto 
him. They have no wine. 

4. Jesus saith unto her, Wo- 
man, what have I to do with 
thee ? Mine hour is not yet come. 

5. His mother saith unto the 
servants, Whatsoever he saith 
unto you, do (it.) 

6. And there were set there, six 
water-pots of stone, after the 
manner of the purifying of the 
Jews, containing two or three fir- 
kins apiece. 

7. Jesus saith unto them, Fill 
the water-pots with water. And 
they filled them up to the brim. 

8. And he saith unto them. 
Draw out now and bear unto the 
governor of the feast. And they 
bare (it.) 

9. When the ruler of the feast 
had tasted the water that was 
made wine, and knew not whence 
it was, (but the servants who 
drew the water knew), the gov- 
ernor of the feast called the 
bridegroom, 

10. And saith unto him. Every 
man at the beginning doth set 
forth good wine; and when men 
have well drunk, then that which 
is worse; (but) thou hast kept the 
good wine until now. 

11. This beginning of miracles 
did Jesus, in Cana of Galilee, and 
manifested forth his glory; and 
his disciples believed on him. 



Which of these accounts was first written? 

The process of accretion, which has been alluded 
to, has two modes of development. The one, by 
clothing the same facts in a more copious dress, 
the other, by the interpolation of additional facts. 

Both these processes are here to be observed. 



Acts of Pilate, ch. 7. 

tain Jew said: I saw Jesus invit- 
ed to a wedding with his disci- 
ples, and there was a want of 
wine; in Cana of Galilee. 

And when the wine was all 
drunk, he commanded the ser- 



vants, that they should fill six 
pots that were there, with water; 



and they filled them up to the 
brim. And he blessed them and 
turned the water into wine. 



And all the people drank, being 
surprised at this miracle. 



216 THIKD PERIOD — A. D. 120 TO A. D. 130. 



Not only are the facts constituting the miracle, 
which, in the Acts of Pilate, are narrated in a 
plain, concise and impressive manner, enveloped 
in much additional and useless verbiage, in John, 
but also, two additional circumstances are inserted ; 
the size of the water-pots, and the fact that the 
newly made wine was better than the other. If the 
author of the Acts had been acquainted with the 
Gospel of John, is it probable that he would have 
omitted these circumstances? 

The next miracle, also, is related only by John : 

HEALING OF THE NOBLEMAN'S SON. 
Acts of Pilate, ch. 8. 

Then a certain nobleman said, 
I had a son at Capernaum, who 
lay at the point of death. 

And when I heard that Jesus 
was come into Galilee, I went 
and besought him, that he would 
come down to my house, and heal 
my son; 

For he was about to die. 



He said to me, Go thy way; thy 
son liveth. And my son was 
cured, from that hour. 



John, 4. 46 to 53. 

46. And there was a certain 
nobleman whose son was sick at 
Capernaum. 

47. And when he heard that Je- 
sus was come out of Judea into 
Galilee, he went unto him and be- 
sought him that he would come 
down, and heal his son; for he 
was at the point of death. 

48. Then said Jesus unto him, 
Except ye see signs and wonders, 
ye will not believe. 

49. The nobleman saith unto 
him. Sir, come down, ere my child 
die. 

50. Jesus saith unto him, Go 
thy way; thy son liveth. And 
the man believed the word that 
Jesus had spoken unto him, and 
he went his way. 

51. And as he was now going 
down, his servants met him, and 
told (him), saying. Thy son liveth. 

52. Then inquired he of them 
the hour when he began to a- 
mend. And they said unto him, 
Yesterday, at the seventh hour, 
the fever left him. 

53. So the father knew that (it 
was) at the same hour in the 
whi(;h Jesus said unto him. Thy 
son liveth: and himself believed, 
and his whole house. 



THE ACTS OF PILATE, 



217 



The difference in the narrative consists, almost 
entirely, in the greater diffuseness of style and 
copiousness of detail, in John, with no new facts of 
any importance introduced. This difference indi- 
cates a later narrative in John. That the short 
paragraph in the Acts should, under the hand of 
the author of John, grow into the nine verses, 
would be in perfect accordance with the law of 
accretion, then prevailing. 

The next miracle is related in Luke and Mark, 
but not in John or Matthew. The comparison will 
be made with the shorter narrative, in Luke. 



CASTING OUT THE UNCLEAN DEVIL AT CAPERNAUM. 



Acts of Pilate, ch. 7. 

And another Jew stood forth 
in the midst of them, and said: 
I saw Jesus in Capernaum, 



teaching in the synagogue; and 
there was in the synagogue a cer- 
tain man who had a devil. 

And he cried out, saying: Let 
me alone ; what have we to do with 
thee, Jesus of Nazareth? Art 
thou come to destroy us ? I know 
that thou art the Holy One of 
Ood. 

And Jesus rebuked him, and 
said to him. Hold thy peace, un- 
clean spirit, and come out of the 
man. And presently he came 
out of him, and did not at all 
hurt him. 



Luke, 4. 31 to 35. 

31. And on the sabbath days he 
taught them. 

32. And they were astonished 
at his doctrine; for his word was 
with power. 

33. And in the synagogue, there 
was a man who had a spirit of 
an unclean devil; and he cried 
out with a loud voice, 

34. Saying: Let (us) alone; what 
have we to do with thee, (thou) 
Jesus of Nazareth? Art thou 
come to destroy us? I know 
thee, who thou art: the Holy One 
of God. 

35. And Jesus rebuked him, 
saying: Hold thy peace, and come 
out of him. And when the devil 
had thrown him in the midst, he 
came out of him, and hurt him 
not. 



In the foregoing account, there is amplification 
in Luke. Not satisfied that the man should be 
possessed of a devil, the writer makes it "a, spirit 
of an unclean devil ;" and he has the devil, before 



218 THIRD PERIOD — A. D. 120 TO A. D. 130. 

leaving the man, ''throw him in the midst/' In 
Mark, where the narrative is longer, and the am- 
plification still greater, the devil, when required to 
come out, is made to cry out with a loud voice. 



HEALINO OF THE LEPER. 

The miracle is related in Luke, Mark and Mat- 
thew. The account in Matthew is almost exactly 
the same as that in Luke. Mark shows some evi- 
dence of additional accretion. The comparison 
will be continued with Luke : 



Acts of Pilate, ch. 6. 

Another Jew, also coming 
forth, said: 
I was a leper, and he cured me 



by his word only; saying, I will, 
be thou clean. And immediately 
I was cleansed from my leprosy. 



Luke, 5. 12, 13. 

12. And it came to pass, when 
he was in a certain city, behold, a 
man full of leprosy; who, seeing 
Jesus, fell on (his) face, and be- 
sought him, saying, Lord, if thou 
wilt, thou canst make me clean. 

13. And he put forth (his) hand 
and touched him, saying: I will: 
be thou clean. And immediately 
the leprosy departed from him. 



HEALING OF THE INFIRM MAN AT BETHESDA. 

This miracle, again, is only related in John 
Acts of Pilate, ch. 6. John, 5. 1 to 16. 



Then another certain one of 
the Jews, rising up, desired of the 
governor, that he would hear him 
a word. 

The governor said. What thou 
wishest to say, say. 

He said, I lay for thirty-eight 
years, by the sheep-pool at Jeru- 
salem, suffering under a great in- 
firmity. I was expecting a cure 
to come from the coming of an 

angel, who disturbed the water 
at a certain time. Whoever, af- 
ter the troubling of the water, 
first descended into it, was made 
whole of every infirmity. 



After this, there was a feast of 
the Jews; and Jesus went up to 
Jerusalem. 

2. Now there is at Jerusalem, 
by the sheep (market), a pool, 
which is called in the Hebrew 
tongue, Bethesda; having five 
porches. 

3. In these, lay a great multi- 
tude of impotent folk, of blind, 
halt, withered, waiting for the 
moving of the water. 

4. For an angel went down at a 
certain season into the pool, and 
troubled the water; whosoever 
then first, after the troubling of 
the water, stepped in, was made 



THE ACTS OF PILATE, 



219 



Acts of Pilate, ch. 6, 



Jesus, finding me languishing 
there, said to me. 



Wilt thou be made whole ? And 
1 answered, Sir, I have no man, 
when the water is troubled, to 
put me into the pool. 



And he said unto me, Kise, 
take up thy bed, and walk. 

And I was made whole, and 
immediately took up my bed, 
and walked. 



[Here follows a colloquy con- 
cerning the sabbath, of the same 
general tenor as that in John, 
but much shorter.] 



John, 5. 1 to 16. 

whole of whatsoever disease he 
had. 

5. And a certain man was there 
who had an infirmity, thirty and 
eight years. 

6. When Jesus saw him lie, and 
knew that he had been now a 
long time so, he saith unto him, 
Wilt thou be made whole ? 

7. The impotent man answered 
him. Sir, I have no man, when the 
water is troubled, to put me into 
the pool; but while I am coming, 
another steppeth down before me. 

8. Jesus saith unto him, Rise, 
take up thy bed, and walk. 

9. And immediately the man 
was made whole, and took up his 
bed, and walked. 



[Then follows a colloquy con- 
cerning the sabbath, verses 10 to 
16; varying in detail from that in 
the other gospel, and consider- 
ably longer.] 



HEALING OF THE SERVANT OF 
CENTURIO, OR THE SERVANT OF THE CENTURION. 

The comparison will be made with Luke ; the 
account in that gospel being more nearly parallel. 
In Matthew, the narrative is somewhat shorter, but 
still it is twice as long as in the Acts of Pilate. 
Acts of Pilate, ch. 8. Luke, ch. 7. 

After this a certain person Now, when, (etc.), he entered 
whose name was Centurio, said: into Capernaum. 

I saw Jesus at Capernaum, and 2. And a centurion's servant, 
I entreated him, saying: who was dear unto him, was sick, 

and ready to die. 

3. And when he heard of Jesus, 
he sent unto him the elders of the 
Jews, beseeching him that he 
would come and heal his servant. 

4. And when they came to Jesus 
they besought him instantly; say- 
ing that he was worthy, for whom 
he should do this. 



Lord, my servant lieth at home, a 
paralytic. 

And Jesus said to me, I will 
come and cure him. But I said. 



220 THIRD PERIOD — A. D. 120 TO A. D. 130. 



Acts of Pilate, ch. 8. 



Lord, I am not worthy, that 
thou shouldst come under my 



roof; But only speak the word, 
and my servant shall be healed. 



And Jesus said unto me, Go 
thy way; and as thou hast be- 
lieved, so be it done unto thee. 

And the servant was healed, 
from that same hour. 



Luke, ch. 7. 

5. For he loveth our nation, and 
he hath built us a synagogue. 

6. Then Jesus went with them. 
And when he was not far from 
the house, the centurion sent 
friends unto him, saying unto 
him. Lord, trouble not thyself, for 
I am not worthy that thou 
shouldst enter under my roof. 

7. Wherefore neither thought I 
myself worthy to come unto thee: 
but say in a word, and my servant 
shall be healed. 

8. For I also am a man set under 
authority, having under me sold- 
iers; and I say unto one. Go, and 
hegoeth; and to another. Come, 
and he Cometh; and to my serv- 
ant, Do this, and he doeth (it.) 

9. When Jesus heard these 
things, he marveled at him, and 
turned him about, and said 
unto the people that followed 
him, I say unto you, I have not 
found so great faith, no, not in 
Israel. 

10. And they that were sent, 
returning to the house, found the 
servant whole, that had been sick. 



Here the account in Luke is nearly three times 
as long as that in the other gospel. 

It is manifest, also, that one of the historians 
made a mistake in the person upon whose servant 
the miracle was performed ; a mistake arising from 
the use of the word Centurio, or centurion. 

In which gospel was the mistake probably made ? 

If the Acts of Pilate was written last, and the 
author had at first mistaken the word centurion for 
the name of the person, he would, as he proceeded 
with the narrative, discover his mistake, by notic- 
ing the character of the person, and his military 



THE ACTS OF PILATE. 



221 



position, as a commander of men. On the other 
hand, if Luke was last written, it would be very 
natural for the author to suppose, inasmuch as 
Centurio was an unsual name, that centurion was 
intended. And having once made the change, 
either by mistake or otherwise, he would naturally, 
in the usual process of interpolation, make addi- 
tions to the narrative, illustrative of the peculiar 
position occupied by the person upon whom the 
miracle was wrought, and of the willingness of 
Jesus to cure Gentiles as well as Jews. 



THE HEALING OF VERONICA. 



Acts of Pilate, ch. 7. 

And a certain woman, Veron- 
ica by name, said: 

I was flowing with blood for 
twelve years; and I touched the 
fringe of his garment, and imme- 
diately the flowing of my blood 
stopped. 

(Note. The name of the woman 
is not given in the first Greek 
form of .the Acts of Pilate, as 
published in the Ante-Nicene 
Christian Library, vol. 16, pp. 125 
to 148.) 



Luke, 8. 43 to 48. (Shortest form.) 

43. And a woman having an 
issue of blood twelve years, who 
had spent all her living upon phy- 
sicans, neither could be healed 
by any, 

44. Came behind him, and 
touched the border of his gar- 
ment: and immediately her issue 
of blood stanched. 

(Then follow four verses, giving 
a conversation concerning the 
matter, between Jesus, the people 
and the woman.) 



According to Eusebius, this woman erected a 
statue to the honor of Christ, on account of the 
miracle.^ 

The historian says, the woman lived at Csesarea 
Philippi ; that her house was to be seen in his time, 
and several monuments of the miracle. That near 
her house was a brazen statue of the woman, fixed 
on a pedestal of stone, in the posture of a suppliant, 



(I,) Ecclesiastical History, 7. 18. 
/ 



222 THIRD PERIOD — A. D. 120 TO A. D. 130. 

on bended knees, with outstretched hands. Oppo- 
site to it, made of the same metal, was the statue 
of a man, in a standing posture, with a cloak over 
his shoulders and stretching forth his hand to the 
woman. At the foot of this statue, at the very 
base of the column, grew a certain unknown herb, 
which, growing up to the hem of the garment, was 
a present remedy, so said Eusebius, for all sorts of 
distempers. This statue was said to belike Christ. 
*^It continued,'' says Eusebius, ^^to my time, and I 
went to that city, and saw it myself.'' 

Sozomen, the historian, [A D. 439], mentions 
the same story, and says that Julian the apostate 
took down the statue, and placed his own in the 
room of it. He adds, that a fire from heaven smote 
the statue erected by Julian, and took off the head 
and neck, and fixed it in the earth ; where it con- 
tinued to his day, looking black, as if it had been 
burnt by lightning.' 

The statue is also mentioned by the historian 
Cassiodorus, [A. D.550], by Theophylact, Epi- 
phanius and Nicephorus. Also by Asterius, a 
writer of the fourth century, who says it was re- 
moved by the Emperor Maximus.^ 

Luebke, who was unacquainted with this tradi- 
tion, or did not give credit to it, speaks of the first 
statue of Christ, as having been erected by Alex- 
ander Severus.3 

(i.) Sozomen's Ecc. Hist. 5.21. 

(2.) See Photius, Bib. Cod. 272, p. 1507. 

(3.) History of Art, vol. i, 3d Ed, p. 306. 



THE ACTS OF PILATE. 



223 



It is said, also, that the second picture of Christ 
ever taken, (the first being the one sent by him to 
Abgarus, King of Edessa), was stamped or im- 
pressed upon the handkerchief of Veronica. That 
when Jesus was led to his crucifixion, Veronica, 
who followed him, put a handkerchief to his face, 
on which Christ impressed his picture. This is 
attested by Methodius , Bishop of Tyre, [A. D. 300] , 
Constantius Porphyrogenitus, and others.' 

CUEING BLIND BARTIMEUS. 



Acts of Pilate, ch. 6. 
And a certain other Jew, rising 

up, said: I was blind; could hear 
sounds, but could see no one. 

And as Jesus was going along, 
I heard the multitude passing by, 
and I asked what was there? 
They told me that Jesus was 
passing by. Then I cried out, 
saying: Jesus, Son of David, have 
mercy on me. 



And he, standing still, com- 
manded me to be brought to him. 



and said to me. What wilt thou ? 
I said, Lord, that I may receive 
my sight. 



Luke, 18. 35 to 43. 

35. And it came to pass, that 
as he was come nigh unto Jericho, 
a certain blind man sat by the 
way-side, begging: 

36. And hearing the multitude 
pass by, he asked what it meant. 

37. And they told him that 
Jesus of Nazareth passed by. 

38. And he cried, saying: Jesus, 
thou Son of David, have mercy 
on me. 

39. And they who went before, 
rebuked him, that he should hold 
his peace; but he cried so much 
the more, (Thou) Son of David, 
have mercy on me. 

40. And Jesus stood, and com- 
manded him to be brought unto 
him; and when he was come 
near, he asked him, 

41. Saying: What wilt thou that 
I shall do unto thee? And he 
said. Lord, that I may receive my 
siccht. 



(i.) See Durant, de Retib. Cath. Eccles. 1. i, c, 5: 

"Altera Christi imago sudario Veronicae impressa fuit: cum enim Christus ad cruci- 
figedum duceretur, Veronica, quae Christum sequebatur, faciei sudarium, admovit, in 
quo Christi effigiem, expressam retulit. Hujus rei, auctores sunt Methodius," etc, 

Durant also refers to the image of Christ erected by the woman cured of the flowing 
of blood. 



224 THIRD PERIOD — A. D. 120 TO A. D. 130. 
Acts of Pilate, ch. 6. Luke, 18. 35 to 43. 



And he said to me, Receive thy 
sight. 

And immediately I saw, and 
followed him, rejoicing and giv- 
ing thanks. 



42. And Jesus said unto him„ 
Receive thy sight; thy faith hath 
saved thee. 

43. And immediately he receiv- 
ed his sight, and followed him, 
glorifying God; and all the people, 
when they saw (it), gave praise 
unto God. 



The author of Matthew has two blind men ; and 
as Schleiermacher observes, has a habit of duplicat- 
ing, in such cases. 

THE RAISING OF LAZARUS. 
Acts of Pilate, ch. 8. Gospel of John. 



But others said to Pilate, that 
he raised Lazarus from the dead, 
after he had been four days in 
his grave. 



The reader is familiar with the 
long account of this miracle, con- 
tained in the 11th chapter of 
John, consisting of 44 verses. 



The foregoing are all of the gospel miracles 
which are related in the Acts of Pilate. The result 
of the comparison may be stated thus : 

In every instance, the account in the Acts of Pilate is shorter than 
the shortest narrative in the canonical gospels. 

In view of the practice of interpolation, which 
prevailed so extensively in the second century, it 
is for the reader to judge which was last written. 



THE CRUCIFIXION OF JESUS. 

The account of the crucifixion, as given in the 
Acts of Pilate, is undoubtedly the nearest historical 
of any religious writings of the second century. As 
everything connected with this event is of absorb- 
ing interest, the subject cannot be approached with 
indifference. 



THE ACTS OF PILATE. 225 

Bishop Ellicott, in an able Essay on the Apocry- 
phal Gospels, published in the Cambridge Essays 
for 1856, admits that this account was used by the 
earlier fathers. 

To show the value of this testimony, we will 
quote from his prefatory remarks the contemptuous 
language which he employs, when speaking of the 
apocryphal gospels as a class : 

"Their real demerits, their mendacities, their absurdities, their 
coarsenesses, the barbarities of their style, and the inconsequence of 
their narratives, have never been excused or condoned. It vrould be 
hard to find any competent writer, in any age of the church, who has 
been beguiled into saying anything civil or commendatory." 

And yet the writer who could not refrain from 
expressing himself thus strongly toward these un- 
fortunate, bantling gospels, when he comes to con- 
sider the Acts of Pilate, feels compelled to speak in 
a more respectful manner. In commencing, he 
says : 

"We pass onward to a very important document, apparently of a 
very early date, the first part of the Gospel of Nicodemus, or, as it is 
commonly called, the Acta Pilati. 

"The question of real interest is this. 

"Whether the present Acta Pilati are substantially the same with 
the very ancient document, referred to with such respect by Justin 
Martyr, Tertullian, and other early and reputable writers. It need 
scarcely be said that these ancient acts are not the real, judiciary acts 
of Pilate. The Acta noticed by Tertullian, was probably an account 
of our Savior's condemnation, written by some early Jewish-Christ- 
ian, and derived from eye-witnesses, or from important oral traditions, 
which, in so short a time, and on such an event, could not have 
become seriously erroneous." 

After stating that it would be liable to changes 
and interpolations, and that there is reason to think 
the apocryphal Acts of Pilate was one of the inter- 
polated manuscripts, he says : 



226 THIRD PERIOD — A. D. 120 tO A. D. 130. 

"When, however, it is remembered that the quotations made by 
TertuUian and others from the ancient Acta, are all found in the pre- 
sent Acta, it seems fair to conclude, especially from the nature and 
length of the composition, that these changes or interpolations have 
not been very serious, and that we have, in this first part of this Gos- 
pel of Nicodemus, substantially, the very ancient and important Acta 
Pilati, of the second century." 

Again: "If we strip off the obviously fabulous, it does seem that 
the writer has related some portions of the trial in a manner so very 
probable and plausible, that we may well pause before we sweep 
away the whole as a mere party fiction. There is something very 
natural in the way in which the Jews heap up indiscriminate accusa- 
tion; there is an eager ferocity on their part, met by a steady and 
almost indignant scorn on the part of the governor, that seems, at any 
rate, very happily depicted. The desire of the Jews, not only that 
Christ should die, but that he should be crucified, that he should die 
the death of a malefactor,— is brought out very distinctly. 

"There are minor incidents,— the weeping populace — the appear- 
ance of witnesses in favor of the accused (though here there is evi- 
dently much interpolated) — the steady defense of Nicodemus — the 
persecution of the pious Joseph— the cloth wound round the crucified 
Savior— the crown of thorns still retained on the brow — the account 
given by the centurion to Pilate, and the distress of that unjust man 
and his wife,— which all tend to make us regard these interpolated, 
but still very ancient records, with a greater interest than we can feel 
for any other member of the apocryphal family." 

After so respectable a testimony for this gospel, 
from one who cannot be accused of any prejudice 
in its favor, we proceed to contrast its narrative of 
the crucifixion and resurrection of Jesus, with the 
parallel accounts in the canonical gospels : 

THE PROPOSAL TO RELEASE A PRISONER, 

This account is given in all four of the canonical 
gospels. The narrative is, however, so divergent, 
that it can scarcely be considered parallel, except 
in Mark and Matthew. Of these, the comparison 
will be made with the shorter form : 



THE ACTS OP PILATE, 



227 



Acts of Pilate, ch. 9. 

Pilate, again calling the multi- 
tude, said to them, Since there is 
a custom among you, on the day 
of passover, that I should release 
to you one that is bound; 1 have 
a noted murderer, called Barab- 
bas, also Jesus who is called 
Christ; in whom I find no cause 
of death. 



Matthew, 27. 15 to 23. 

15. Now at (that) feast, the gov- 
ernor was wont to release unto the 
people a prisoner, whom they 
would. 

16. And they had then a notable 
prisoner, called Barabbas. 

17. Therefore, when they were 
gathered together, Pilate said 
unto them. Whom will ye that I 
release unto you ? Barabbas, or 
Jesus who is called Christ ? 

18. For he knew that for envy 
they had delivered him. 

19. [Omitted. Parallel in an- 
other part of the Acts of Pilate.} 

20. But the chief priests and 
elders persuaded the multitude, 
that they should ask Barabbas, 
and destroy Jesus. 

21. The governor answered and 
said unto them, Whether of the 
twain will ye that I release unto 
you ? Thay said, Barabbas. 

22. Pilate saith unto them. 
What shall I do then with Jesus 
who is called Christ? (They) all 
say unto him. Let him be cruci- 
fied. 

23. And the governor said, 
Why, what evil hath he done? 
But they cried out the more, say- 
ing : Let him be crucified. 

The foregoing accounts are closely parallel. But 
the canonical gospel exhibits considerable accretion. 
There is some amplification of language, and the in- 
troduction of the dream of the wife of Pilate. 

PILATE WASHING HIS HANDS OF THE BLOOD OF JESUS. 
Acts of Pilate, ch. 9. Matthew, ch. 27. 

24. V7hen Pilate saw that he 
could prevail nothing, but (that) 
rather a tumult was made, he 
took water, and washed (his) 
hands before the multitude, say- 
ing: I am innocent of the blood 
of this just person; see ye (to it). 

25. Then answered' all the peo- 
ple, and said, His blood (be) oil 
us, and on our children. 



Which, therefore, of these two 
do you wish to have released ? 
They all cried out, saying, Re- 
lease unto us Barabbas. 

Pilate saith unto them. What 
then shall I do with Jesus who is 
called Christ ? They all say unto 
him, Let him be crucified. 



Then Pilate, taking water, 
washed his hands before the peo- 
ple, saying: 

I am innocent of the blood of 
this just person; see ye to it. 

The Jews answered, saying: 

His blood be upon us, and upon 
our children. 



228 THIED PERIOD — A. D. 120 TO A. D. 130. 

Not in either of the other gospels. 

In the Acts of Pilate, Jesus is now sentenced, as 
follows : 

" Then Pilate commanded Jesus to be brought before him, and 
spake to him the following words: 

" 'Thy own nation hath charged thee, as making thyself a king. 
Wherefore, I, Herod, sentence thee to be whipped, according to the laws 
of former governors; and that thou be first bound, then hanged upon 
a cross, in that place where thou art now a prisoner; and also two 
criminals with thee; whose names are Demas and Gestas.'" 



JESUS TAKEN TO EXECUTION. 

As the account is less connected in the canonical 
gospels, we shall be obliged here, in order to pre- 
serve the parallel, to put several passages together : 
Acts of Pilate, ch. 10. Matthew, ch. 27. 



Then Jesus went out of the 
hall, and the two thieves with 
him. And when they were come 
to the place which is called Gol- 
gotha, they stripped him of his 
raiment, and girt him about with 



a linen cloth, and put a crown of 
thorns upon his head, and put a 
reed in his hand. 



26. And ... he delivered him 
to be crucified. 

33. When they were come unto 
a place called Golgotha, that is to 
say, a place of a skull, 

28. They stripped him, and put 
on him a scarlet robe, 

29. And when they had platted 
a crown of thorns, they put (it) 
upon his head, and a reed in his 
right hand. 



PRAYING FOR HIS ENEMIES. 
Acts of Pilate, ch. 10. Luke, 23. 34. 



But Jesus said. My Father, for- 
give them; for they know not 
what they do. 



Then said Jesus, Father, for- 
give them; for they know not 
what they do. 



HIS GARMENTS ARE DIVIDED. 
Acts of Pilate, ch. 10. Mark, 15. 24. 



And they divided his garments, 
and upon his vesture they cast 
lots. 



And when they had crucified 
him, they parted his garments, 
casting lots upon them, what 
every man should take. 



THE ACTS OF PILATE. 



229 



Matthew, 27. 35. 

And parted his garments, cast- 
ing lots; that it might be fulfilled 
which was spoken by the prophet: 
They parted my garments among 
them, and upon my vesture did 
they cast lots. 

Luke, 23. 34. 

And they parted his raiment, 
and cast lots. 

The law of accretion is well illustrated here, by 
comparing the short statements in Luke and the 
Acts of Pilate, on the one hand, with Mark and 
Matthew on the other. Luke being a compilation, 
this portion of it is probably from a manuscript 
older, even, than the Acts of Pilate. 

In John, the account is extended, with the 
additional statement, that the garments were 
divided into four parts, to every soldier a part, and 
that lots were cast for the coat, which was without 
seam. 

MOCKED BY THE CHIEF PRIESTS AND SOLDIERS. 



Acts op Pilate, ch. 10. 

The people in the mean time 
stood by, and the chief priests 
and elders of the Jews mocked 
him, saying: 



He saved others, let him now 
save himself if he can; if he be 
the Son of God, let him now come 
down from the cross. 



The soldiers also mocked him, 
and taking vinegar and gall, 
offered it to him to drink, and 
said to him: If thou art King of 
the Jews, deliver thyself. 



Mark, 15. 29 to 32, 36. 

29. And they that passed by 
railed on him, wagging their 
heads, and saying: Ah, thou that 
destroyest the temple, and build- 
est (it) in three days, 

30. Save thyself, and come 
down from the cross. 

31. Likewise, also, the chief 
priests, mocking, said among 
themselves, with the scribes. He 
saved others, himself he cannot 
save. 

32. Let Christ, the King of Is- 
rael, descend now from the cross, 
that we may see and believe. 

36. And one ran and filled a 
sponge full of vinegar, and put 
(it) on a reed, and gave him to 
drink. 



230 THIRD PERIOD — A. D. 120 tO A. D. 130. 



JESUS PIERCED IN THE SIDE. 
Acts of Pilate, ch. 10. John, 19. 34. 



Longinus, a soldier, taking a 
spear, pierced his side; and di- 
rectly, there came forth blood 
and water. 



But one of the soldiers with a 
spear pierced his side, and forth- 
with there came out blood and 
water. 



THE TITLE UPON THE CROSS. 



Acts of Pilate, ch. 10. 

And Pilate wrote a title upon 
the cross, in Hebrew, Latin and 
Greek letters, to wit: 

"This is the King of the 
Jews." 



John, 19.' 19, 20. 



19, And Pilate wrote a title 
and put (it) on the cross. And 
the writing was, 

"Jesus of Nazareth, the 
King of the Jews." 

20. This title then read many 
of the Jews: for the place where 
Jesus was crucified, was nigh to 
the city: and it was written in He- 
brew, (and) Greek, (and) Latin. 

In the synoptic gospels, it is not stated who wrote 
the title. In Luke, it is 'This is the King of the 
Jews.'' In Mark, 'The King of the Jews.'' In 
Matthew, 'This is Jesus, the King of the Jews." 
In Luke, it is stated to have been in Greek, Latin 
and Hebrew. 



THE THIEVES ON THE CROSS. 



Acts of Pilate, ch. 10. 

But one of the two thieves who 
were crucified with Jesus, whose 
name was Gestas, said to Jesus, 
If thou art the Christ, deliver thy- 
self and us. 

But the thief who was crucified 
on the right hand, whose name 
was Demas, answering, rebuked 
him, and said: 

Dost not thou, who art con- 
demned to this punishment, fear 
God? We, indeed, justly and 
rightly, according to what we 
have done, receive our reward. 
But this Jesus, what evil hath he 
done? 



Luke, 23. 39 to 43. 



39. And one of the malefactors 
who were hanged, railed on him, 
saying: If thou be Christ, save 
thyself and us. 

40. But the other answering re- 
buked him, saying: Dost thou 
not fear God. seeing thou art in 
the same condemnation ? 



41. And we indeed justly; for 
we receive the due reward of our 
deeds: but this man hath done 
nothing amiss. 



THE ACTS OF PILATE. 231 

Acts of Pilate, ch. 10. Luke, 23. 39 to 43. 



After this, groaning, he said to 
Jesus, Lord, remember me when 
thou comest into thy kingdom. 

Jesus, answering, said unto him, 
Verily I say unto thee, to-day 
Shalt thou be with me in para- 
dise. 



42. And he said unto Jesus, 
Lord, remember me when thou 
comest into thy kingdom. 

43. And Jesus said unto him, 
Verily I say unto thee, to-day 
shalt thou be with me in paradise. 



The account in the compilation of Luke, is the 
shortest, and indicates a manuscript of greater anti- 
quity than the Acts of Pilate. The accretion is in 
the latter gospel, which gives as additional circum- 
stances, the names of the thieves, the crucifixion of 
Demas on the right hand and Gestas on the left hand 
of Jesus, and the groaning of Demas, before making 
his dying request. 

In Mark and Matthew, both of the thieves revile 
Jesus. 

Attention might here be called to the fact, that 
while there are older manuscripts concerning the cru- 
cifixion, etc. , which found their way into the Gospel 
of Luke, the case is different with the miracles. The 
shortest, and, as there is reason to believe, the ear- 
liest accounts of these, are in the Acts of Pilate. 



THE DARKNESS AT THE CRUCIFIXION. 
Acts of Pilate, ch. 11. Luke, 23. 44, 45. 



And it was about the sixth 
hour; and there was darkness 
over the whole earth until the 
ninth hour. And while the sun 
was eclipsed, etc. 



44. And it was about the sixth 
hour, and there was a darkness 
over all the earth, until the ninth 
hour. 

45. And the sun was darkened, 
etc. 



In Mark and Matthew, it is stated, ''There was 
darkness over all the land, until the ninth hour.'' 



232 THIRD PERIOD A. D. 120 TO A. D. 130. 



RENDING OF THE VAIL OF THE TEMPLE. 



Acts of Pilate, ch. IL 

Behold, the vail of the temple 
was rent from the top to the bot- 
tom; and the rocks also were 
rent. 



Matthew, 27. 51. 

And behold, the vail of the 
temple was rent in twain from 
the top to the bottom; and the 
earth did quake, and the rocks 
rent. 



In Matthew, there is the work of a later hand, 
which interpolated the earthquake. In Luke and 
Mark, there is only the rending of the vail. 



RISING OP THE SAINTS. 



Acts of Pilate, ch. 11. 

And the graves opened, and 
many bodies of saints who slept, 
arose. 



Matthew, 27. 52, 53. 

52. And the graves were open- 
ed; and many bodies of the saints 
who slept, arose, 

53. And came out of the graves 
after his resurrection, and went 
into the holy city, and appeared 
unto many. 



No such account in any of the other gospels. 
The interpolation by the author of Matthew, of the 
Acts of Pilate or of some common manuscript, is 
manifest. The whole of the 53d verse is accretion ; 
and by a strange anachronism, though the author 
of Matthew has the graves opened by the earth- 
quake, at the time of the crucifixion, and mani- 
festly intends to represent their inhabitants as 
coming forth in consequence of that event, they do 
not arise until several days afterward. 

Michaelis, Farrar, Dean Milman and others at- 
tribute this scene to the excited imaginations of 
some of the disciples. 



THE ACTS OF PILATE, 



233 



THE DYING WORDS, AND DEATH OF JESUS. 



Acts of Pilate, ch. 11. 

And about the ninth hour, Jesus 
cried out with a loud voice, Heli, 
Heli, lama, zabathani ? Which in- 
terpreted, is. My God, my God, 
why hast thou forsaken me ? 



And after these things, Jesus 
said, Father, into thy hands I 
commend my spirit. And having 
said this, he gave up the ghost. 



Mark, 15. 34. 

And at the ninth hour, Jesus 
cried with a loud voice, saying: 
Eloi, Eloi, lama sabachthani ? 
Which is, being interpreted, My 
God, my God, why hast thou for- 
saken me ? 

Luke, 23. 46. 

And when Jesus had cried with 
a loud voice, he said, Father, into 
thy hands I commend my spirit; 
and having said thus, he gave up 
the ghost. 



SCENES AT THE CROSS AFTERWARD. 



Acts of Pilate, ch. 11. 

The centurion, when he saw 
that Jesus, crying out, thus gave 
up the ghost, glorified God, and 
said: 

Of a truth, this was a just man. 

And all the people who stood 
by, were accordingly troubled at 
the sight, and reflecting upon 
what had passed, smote upon 
their breasts, and returned to the 
city of Jerusalem. 



Luke, 23. 47, 48. 

47. Now when the centurion 
saw what was done, he glorified 
God, saying: Certainly this was 
a righteous man. 

48. And all the people that came 
together to that sight, beholding 
the things which were done, smote 
their breasts, and returned. 



In one of the canonical gospels, the centurion is 
made to say, '^Truly this was the Son of God;'' 
and in another, **Trulv this man was the Son of 
God/' 

THE WOMEN AT THE CRUCIFIXION. 
Acts of Pilate, ch. 11. Luke, 23, 49. 



But all his acquaintances stood 
at a distance, as also the women 
who had followed him from Gali- 
lee; beholding these things. 



And all his acquaintance, and 
the women who followed him 
from Galilee, stood afar off, be- 
holding these things. 



JOSEPH OF ARIMATHEA. 



Acts of Pilate, ch. 11. 

And, behold, a certain man of 
Arimathea, named Joseph, who 



John, 19. 38. 

And after this, Joseph of Ar- 
imathea, being a disciple of Jesus, 



234 THIRD PERIOD A. D. 120 TO A. D. 130. 



Acts of Pilate, ch. 11. 

also was a disciple of Jesus, but 
secretly for fear of the Jews, came 
to the governor, and entreated 
the governor, that he would per- 
mit him to take the body of Jesus 
from the cross. And the gov- 
ernor permitted it. 



John, 19. 38. 

(but secretly for fear of the Jews) 
besought Pilate, that he might 

take away the body of Jesus; and 
Pilate gave (him) leave. 

[Longer accounts in Luke and 
Mark.] 



THE BURIAL OF JESUS. 



Acts of Pilate, ch. 11. 
And Nicodemus came, bringing 

with him a mixture of myrrh and 
aloes, about a hundred pound 
weight. 

And with tears, they took down 
Jesus from the cross, and bound 
him in linen clothes, with spices, 
according to the custom of bury- 
ing among the Jews, and placed 
him in a new tomb, which Joseph 
had built and caused to be cut 
out of a rock; in which no man 

had yet been placed; and they 



rolled a great stone to the door of 
the sepulcher. 



John, 19. 39 to 41. 

39. And there came also Nico- 
demus, (who, at the first, came to 
Jesus by night), and brought a 
mixture of myrrh and aloes, about 
a hundred pounds (weight.) 

40. Then took they the body of 
Jesus, and wound it in linen 
clothes, with the spices, as the 
manner of the Jews is to bury. 

41. Now, in the place where he 
was crucified, there was a garden; 

and in the garden anew sepulcher 
wherein was never man yet laid. 

42. There laid they Jesus, there- 
fore, because of the Jews' prep- 
aration (day); for the sepulcher 
was nigh at hand. 

Matthew, 27. 60. 

And he rolled a great stone to 
the door of the sepulcher, and de- 
parted. 



THE RESURRECTION OF JESUS. 



Acts of Pilate, ch. 13. 

And while they (the priests and 
rulers of the Jews assembled) 
were all wondering (at the mirac- 
ulous escape of Joseph), behold, 
one of the soldiers who were 
guarding the sepulcher (of Jesus), 
spake in the synagogue, and said: 

While we were guarding the 
sepulcher of Jesus, there was an 
earthquake; and we saw an angel 
of God, who rolled away the stone 
from the sepulcher, and sat upon 
it; and his countenance was like 



Matthew, 28. 1 to 7. 

In the end of the sabbath, as it 
began to dawn, toward the first 
(day) of the week, came' Mary 
Magdalene, and the other Mary, 
to see the sepulcher. 



2. And behold, there was a great 
earthquake; for the angel of the 
Lord descended from heaven, and 
came and rolled back the stone 
from the door, and sat upon it. 

3. His countenance was like 



THE ACTS OF PILATE. 



235 



Acts of Pilate, ch. 13. 
lightning, and his garment like 



snow; and we became through 
fear, as dead persons. 

And we heard the angel saying 
to the women at the sepulcher of 
Jesus, Fear not; I know that ye 

seek the crucified Jesus. He has 
risen, as he foretold. Come and 
behold the place where he was laid ; 

and go quickly, and say to his 
disciples. He has risen from the 
dead, and will go before you into 
Galilee. There ye shall see him, 
as he told you. 



Matthew, 28. 

lightning, and his raiment white 
as snow. 

4. And for fear of him, the 
keepers did shake, and became as 
dead (men.) 

5. And the angel answered and 

said unto the women. Fear not 
ye; for I know that ye seek Jesus, 
who was crucified. 

6. He is not here; for he is 
risen, as he said. Come, see the 
place where the Lord lay. 

7 . And go quickly, and tell his 
disciples, that he is risen from 
the dead; and behold, he goeth 
before you into Galilee. There 
shall ye see him; lo, I have told 
you. 



BRIBING THE SOLDIERS. 



Acts of Pilate, ch. 13. 

The Jews, hearing this, were 
afraid; and said among them- 
selves. If by any means these 
things become public, everybody 
will believe in Jesus. 

Then gathering a large sum of 
money, they gave it to the sol- 
diers, saying: Tell the people, 
that while ye were sleeping, the 
disciples of Jesus came by night, 
and stole the body of Jesus. And 
if this should come to the ears of 
Pilate the governor, we will sat- 
isfy him, and secure you. 

The soldiers, accordingly, re- 
ceiving the money, said as they 
were instructed by the Jews. 
And their report was spread 
abroad, among all the people. 



Matthew, 28. 11 to 15. 

11. Now when they were going, 
behold, some of the watch came 
into the city, and showed unto 
the chief priests all the things 
that were done. 

12. And when they were assem- 
bled with the elders, and had 
taken counsel, they gave large 
money unto the soldiers, 

13. Saying: Say ye, His disciples 
came by night and stole him 
(away,) while we slept. 

14. And if this come to the gov- 
ernor's ears, we will persuade 
him, and secure you. 

15. So they took the money, 
and did as they were taught. 
And this saying is commonly re- 
ported among the Jews until this 
day. 



The account in Matthew, which is most nearly 
parallel with the Acts of Pilate, differs from it in 
one very important feature. In the Acts of Pilate, 
the resurrection is only stated upon the report of 



236 THIRD PERIOD A. D. 120 TO A. D. 130. 

the soldiers. In Matthew, it is related as a distinct 
narrative, on the authority of the historian him- 
self ; while the report of the soldiers is brought in 
afterward, as confirmatory testimony. But in the 
bribing of the soldiers, for the purpose of keeping 
the resurrection a secret, the narratives again run 
together. 

The closing sentence in the Acts of Pilate, is, 

''And their report was spread abroad, among all 
the people. ' ' 

In Matthew it reads, ''And this saying is com- 
mon among the Jews, until this day." 

The language of Matthew appears to be that of 
the later document. 



THE ASCENSION OF JESUS. 
Acts of Pilate, and Appendix to Mark. 

It is generally agreed, that the last twelve verses 
of the Gospel of Mark, are an interpolation ; a sort 
of appendix to the gospel, added by some tran- 
scriber. 

There is the following parallel between the Acts 
of Pilate and a portion of this appendix : 



Acts of Pilate, ch. 14. 

But a certain priest named 
Phineas, Ada, a schoolmaster, and 
a Levlte named Ageus, they three 
came from Galilee to Jerusalem, 
and told the chief priests and all 
who were in the synagogues, say- 
ing: 

We have seen Jesus, whom you 
crucified, talking with his eleven 
disciples, and sitting in the midst 
of them on Mount Olivet, and 
saying to them: 



Mark, ch. 16. 



14. Afterward, he appeared un- 
to the eleven, as they sat at meat, 
and upbraided them with their 
unbelief, and hardness of heart, 
because they believed not them 
who had seen him after he was 
risen. 



THE ACTS OF PILATE. 



237 



Acts of Pilate, ch. 14. 

Go ye into all the world; preach 
to all nations; baptizing them in 

the name of the Father, and the 
Son, and the Holy Spirit; and he 
who shall believe and be baptized, 
will be saved. 



And when he had said these 
things to his disciples, we saw 
him ascending into heaven. 



Mark, ch. 16. 

15. And he said unto them. Go 
ye into all the world, and preach 
the gospel to every creature. 

16. He that believeth and is 
baptized, shall be saved; but he 
that believeth not, shall be 
damned. 

17. And these signs shall follow 
them that believe: In my name 
shall they cast out devils; they 
shall speak with new tongues. 

18. They shall take up serpents; 
and if they drink any deadly 
thing, it shall not hurt them; they 
shall lay hands on the sick, and 
they shall recover. 

19. So then, after the Lord had 
spoken unto them, he was received 
up into heaven, and sat on the 
right hand of God. 



This parallel would indicate that the Acts of Pilate 
was antecedent to the gospel, since if it were subse- 
quent, this portion of the Acts could not be accounted 
for ; it not being in the original of Gospel of Mark. 

In the Acts of Pilate, the narrative is continued in 
the following manner : 

The chief priests, being alarmed at the news of 
the resurrection of Jesus, and his appearance to the 
Galileans, gave them money, and sent them back. 

The Jews then assembled for consultation, and 

Annas and Caiaphas comforted them, saying : 

"Why should we believe the soldiers who guarded the sepulcher of 
Jesus, telling us that an angel roUed away the stone from the door of 
the sepulcher ? Perhaps his own disciples told them this, and gave 
them money, that they should declare these things; and that they, 
the disciples, might bear away the body of Jesus. Besides, consider 
this: That there is no credit to be given to the foreigners, because 
they also took a large sum from us, and have declared to all, accord- 
ing to the instructions we gave them. They have to maintain faith 
either to us, or to the disciples of Jesus." 



238 THIRD PERIOD — A. D. 120 tO A. D, 130. 

The foregoing are all the parallels between the 
Acts of Pilate and the canonical gospels. 

It is impossible not to perceive, that the narrative 
in the Acts of Pilate is more natural and consistent, 
and better sustained throughout. 

In Luke, there is a preliminary trial before 
Herod ; who has Jesus arrayed in a gorgeous robe, 
and sent back to Pilate. Then, after the trial, he is 
taken to execution, addressing the women by the 
way. After the mocking and deriding, the dividing 
of the raiment, etc. , and the inscription on the cross, 
the historian gives the prayer of Jesus for his 
enemies. Then the scene between the two thieves 
on the cross, and between one of them and Jesus. 
It is stated that the sun was darkened at the cruci- 
fixion. After describing the other scenes in a man- 
ner somewhat similar to the other synoptics, the 
author of this gospel states that on the first day of 
the week, early in the morning, the women who 
came with him from Galilee, came to the sepulcher, 
bringing spices, etc., for the purpose of embalming 
the body of Jesus. They found the stone rolled 
away, and the sepulcher empty. They then saw 
two men, clothed in shining garments, who told 
them Jesus had risen, and reminded them of his 
words, that he should rise the third day. Then 
Peter went, and saw the grave empty. Jesus after- 
ward appeared to the two disciples, on their way to 
Emmaus, and to the eleven apostles, at Jerusalem. 
Then, leading them to Bethany, he blessed them, 
and ascended into heaven. 



THE ACTS OF PILATE. 239 

In Mark, Jesus is delivered to Pilate, directly, 
by the chief priests, who, after holding a consul- 
tation with the elders and scribes , and with the 
council, had apprehended and bound Jesus; 
nothing being said about the examination before 
Herod. Then follows the trial or examination, 
before Pilate — the clamor of the Jews — the show of 
resistance and final yielding by Pilate — scenes on 
the way to the crucifixion, and at the cross, differ- 
ing from Luke, in various details, with which the 
reader is familiar. Then, after the death and 
burial of Jesus, when the sabbath was past, three 
women, whose names are mentioned, went with 
spices, to anoint him. They found the stone 
rolled away, and entering into the sepulcher, they 
saw a young man, sitting, clothed in a long white 
garment. He told them Jesus had gone into Gali- 
lee. Jesus then appeared, first to Mary Magdalene, 
after that to the two disciples. Then to the eleven, 
as they sat at meat. Then follows the remainder 
of the spurious appendix. 

In Matthew, the author relates nearly aU the in- 
cidents given in Luke and Mark, concerning the 
crucifixion, and several of his own besides. He 
has two earthquakes, and many other incidents, un- 
known to the other synoptics. After the death and 
burial, the two Marys came to the sepulcher ; there 
they saw one who is now represented as the angel 
who had rolled away the stone from the sepulcher. 
He stated , also , that Jesus had gone into Galilee. 
Jesus appeared to the women , as they were return- 



240 THIRD PERIOD— A. D. 120 TO A. D. 130. 

ing. He then appeared to the eleven, on a moun- 
tain in Galilee. 

The narrative in John differs still, in many par- 
ticulars, from all three of the synoptics ; not only 
omitting many incidents, but adding important 
additional matter, not always consistent with the 
other accounts. Among such might be mentioned 
much that Jesus said to Pilate, sayings of Jesus on 
the cross, etc., the piercing of his side ; the scene 
with Thomas after the resurrection ; the appearance 
of Jesus, after that event, to the fishermen on the 
Sea of Tiberias, and the miraculous draft of fishes, 
which are manifestly confounded with scenes in 
Christ^ s ministry. 

If we turn to the narrative of all these events, as 
found in the Acts of Pilate, while there is sufficient 
that is marvelous, there will be found, nevertheless, 
a degree of unity and consistency, which is wanting 
in the other gospels. 

In the first place, there is the trial before Pilate ; 
and in the language of Bishop Ellicott, the Jews 
''heaping up indiscriminate accusation ;'' ''an eager 
ferocity on their part, met'' at first "by a steady 
and almost indignant scorn on the part of the gov- 
ernor." At the same time, "the weeping populace ; 
the appearance of witnesses in favor of the accused . ' ' 
These witnesses testify to many miracles Jesus had 
wrought, hoping thereby to save his life. 

All this having failed, Pilate, overborne by the 
Jews, passes sentence on Jesus; something quite 
natural in a judicial proceeding, but which is 



THE ACTS OF PILATE. 241 

entirely omitted in the other gospels, except that in 
Luke it is stated, that Pilate gave sentence that it 
should be as the Jews required. 

Then Jesus is taken to execution. The scenes at 
the cross are stated briefly, and in natural order. 

Coming to the resurrection, we find it related on 
the report of the soldiers. The appearance of Jesus 
was to the Galileans and to Joseph of Arimathea. 

When considered in reference to the length of the 
accounts, it will be found that the narratives in the 
Acts of Pilate are generally, though not invariably, 
shorter than those in the canonical gospels. 

Upon the whole, we may reasonably conclude, 
that the older gospels — ^those of the first century — 
contained fragmentary accounts of the crucifixion ; 
that these were first put together, in a connected 
form, in the Acts of Pilate, to which there was 
added, for the first time, the material resurrection. 
This event, at first stated at second hand, as coming 
from the soldiers, was afterward incorporated into 
the canonical gospels, as a part of the principal 
narrative. 



CHAPTER XVII. 

OTHER EXTANT GOSPELS. 



HiSTOEY OF Joseph the Caepenter — Naeeative op Jo- 
seph OF Aeimathea — PsEUDo Matthew — The supposed 
Gospel of the Nativity of Maey — Letteb of Pontius 
Pilate — Repoet of Pilate — The Giving up of Pontius 
Pilate— Avenging of the Savior— The Newly Discovered 
Acts of Pilate. 

The remaining extant gospels must be considered 
very briefly ; since none of them have fully estab- 
lished their claims to the great antiquity accorded 
to those which have been examined. As a part of 
the literature connected with the early history of the 
Christian religion, they cannot be passed unno- 
ticed. 

History of Joseph the Carpenter.— Tischendorf thinks this 
gospel was written in the fourth century. There is no reason for 
placing it earlier. The early fathers knew nothing of it. 

It purports to be a discourse of Jesus Christ himself to his disci- 
ples, on the mount of Olives, in which he relates to them the history 
of his father, Joseph. 

He speaks of the former marriage of Joseph, and the death of his 
first wife; his marriage to the virgin Mary. Says she brought up 
James, one of the sons of Joseph's former wife; whence she was called 
the mother of James. Eefers to the birth at Bethlehem, the flight to 
Egypt and re cum. Joseph lived to be 111 years old. A large part of 



NARRATIVE OF JOSEPH. 243 

the gospel is occupied in a minute and affecting account of the scenes 
attending the death of Joseph. 

The last part of the narrative is as follows: 

"Having thus spoken, I embraced the body of my father Joseph, 
and wept over it; and they opened the door of the tomb, and placed 
his body in it, near the body of his father Jacob. And at the time 
when he fell asleep, he had fulfilled a hundred and eleven years. 
Never did a tooth in his mouth hurt him, nor was his eyesight ren- 
dered less sharp, nor his body bent, nor his strength impaired: but he 
worked at his trade of a carpenter, to the very last day of his life; 
and that was the six-and-twentieth of the month of Ahib." 

This having been related to the apostles, they rose up and pros- 
trated themselves, making an address to Jesus, to which he replied, 
referring to the prophecies, and to the return into the world of Enoch 
and Elias, etc. 



Narrative of Joseph of Arimathea.— The full title of the 
gospel is, 

''The Narrati'oe of Joseph of Arimathea, that begged the Lord's 
Body ; in which also he brings in the Cases of the Two Robbers." 

It is not known when it was written. It was popular in the middle 
ages. 

It is based upon the Gospel of Nicodemus, or the Acts of Pilate. 
The narrative in the Acts is closely followed. But Judas charges 
Jesus with stealing the law from the temple, and betrays him. Judas 
was son of the brother of Caiaphas the priest. Trial of Jesus, and 
crucifixion with the thieves. 

In the incidents taken from the Acts of Pilate, there is the cus- 
tomary accretion. For instance, the thief says to Jesus: 

"Before, then, O Lord, my spirit departs, order my sins to be washed 
away, and remember me, the sinner, in thy kingdom, when upon the 
great, most lofty throne, thou shalt judge the twelve tribes of Israel." 

This sentence is sufficient evidence, that the composition of the 
book was subsequent to the second century. The law of accretion is 
also aptly illustrated in the address of the other thief on the cross: 

"If thou art the Christ, come down from the cross, that I may believe 
thee. But now I see thee perishing along with me, not like a man, 
but like a wild beast." 

The gospel contains original matter, also, of a wonderful and 
startling character. 

PsEUDO Matthew.— A mere compilation of portions of the Gospel 



244 THIRD PERIOD — A. D. 120 TO A. D. 130. 

of the Infancy, with such accretions as may be expected after two 
hundred years. 

There is reason to believe that it did not appear much before the 
time of Jerome. Some have thought it to have been the publication 
of Seleucas, alluded to in the correspondence between Jerome and the 
bishops. Others have thought it to have been the translation which 
Jerome made at the request of the bishops. But that, as will be seen, 
was another document. 

The SUPPOSED Gospel op the Nativity of 
Mary. — In all the collections of apocryphal gospels, 
will be found a Gospel of the Birth of Mary. It is 
sometimes spoken of as among the most ancient. 

We are satisfied that there was anciently no such 
gospel ; that its supposed existence is based upon a 
misapprehension. The facts are these : 

In the works of Jerome is found a correspondence 
between him and tv^o bishops, named Chromatins 
and Heliodorus. The bishops, addressing their 
beloved brother and presbyter, Jerome, state that 
they had found in some apocryphal books, ^'an 
account of the birth of the Virgin Queen Mary, as 
also the birth and infancy of our Lord and Savior 
Jesus Christ ;'' in which they had observed many 
things contrary to their faith. They say they had 
heard that he (Jerome) had found a volume in 
Hebrew, written in St. Matthew the Evangelist's 
own hand, *^in which was described the infant state 
of the Virgin Mary and our Savior." They there- 
fore entreat him to translate it out of Hebrew into 
Latin ; that they may know what the famous things 
concerning Christ were and to refute the heretics, 
who had mixed other things 'Svith the genuine his- 
tory of the Savior's nativity." 



NATIVITY OP MARY. 245 

Jerome replies, saying it was a difficult task 
which they had imposed on him, 

"Because the holy apostle and evangelist Matthew did not himself 
wish to have it written for the public; [nee voluit in aperto conscribi.] 
For if it was not to have been a secret, he would certainly have an- 
nexed it to his own gospel which he published. 

"But he composed this little book in Hebrew letters, [sed fecit hunc 
libellum Hebraicis Uteris obsignatum,] which he so published, in 
order that this book might be in the hands of religious men, written 
in his own hand, in Hebrew characters; [ex manu ipsius scriptus He- 
braicis Uteris.] They have transmitted it from preceding to subse- 
quent times. They have taken care, however, never to have it trans- 
lated by any one, and have given different accounts of its contents; 
textus ejus aliter atque aiiter narraverunt. 

"But the truth is, that the book was published by a certain Mani- 
chsean disciple, Seleucas by name, who also composed a false history 
of the Acts of the Apostles." 

He speaks of the publication as injurious, and 
not to be listened to by the church. He then ac- 
cedes to their request. 

In another epistle, he says he will translate 
it ^^as well as he can remember ;^' [in quantum re- 
cordari possum ;] and notifies them, that not only 
will the translation be not literal, but that he will 
feel at liberty to wander considerably from the ori- 
ginal. He says he will translate, following the 
meaning rather than the words, saying only ''what 
has been written, or what may be supposed consist- 
ently, to have been written ;" [et non alia dicam, 
quam quae aut scripta sunt ibi, aut consequenter 
scribi potuerunt ;] ' ' sometimes walking in the same 
path with the author, though not in the same steps ; 
and though sometimes turning a little one side, re- 
turning the same way again,'' (nunc eadam semita 
non iisdem vestgiis incedens, nunc quibusdam di- 
verticulis, et eandem viam recurrens). 



246 THIRD PERIOD — A. D. 120 TO A. D. 130. 

It will be noticed that nowhere in the correspond- 
ence is either the gospel which the bishops had seen, 
or the one which Jerome claimed to have seen in 
Matthew's handwriting, spoken of as a Gospel of 
the Birth or Nativity of Mary only, but in connec- 
tion with the Infancy of the Savior. 

Jerome proceeded to make his translation, but the 
publisher of his works, for some reason, omitted 
the last part, and published only that relating to 
the birth and infancy of Mary. This was placed 
after the correspondence, and the whole was en- 
titled ''De Nativitate Marise;'' indicating that all 
that followed, was concerning the nativity of Mary. 
The translation was only what Jerome remembered 
of the Gospels of the Infancy ; he having probably 
seen a version purer than that published by Seleu- 
cas. 

The translation, under the very wide latitude 
which the pious father had given himself, doubtless 
differed from any version of those gospels which 
had previously been seen. Hence it was thought 
to be a new gospel ; an impression which was 
strengthened by the title placed by Jerome's pub- 
lisher before the correspondence ; ''De Nativitate 
Marise." 

This view of the matter is confirmed by the his- 
torical evidence. The first writers who refer to this 
gospel, are Epiphanius and Gregory Nyssen, both 
of whom were contemporary with Jerome . Neither 
of these writers speak of it as ''the Gospel of the 
Birth of Mary,'' but as ''De Nativitate MariaB.'" 

(i.) See Epiphanius, Hseres. 26. Gnost. No. 12, and Haeres. 79. CoUyr, No. 5. 
Also Gregory Nyssen, Horn, de Nativ. S. Mari. Vir. torn. 3- 0pp. p. 346. 



THE REPORT OF PILATE. 247 

Letter of Pontius Pilate.— This letter may be seen in trans- 
lation from Latin and Greek manuscripts, the date of which Is uncer- 
tain. The Greek text is given in "The Acts of Peter and Paul." 

There is a discussion between the Emperor Nero, Peter, and Simon 
Magus. Peter appeals to the writings of Pontius Pilate, sent to 
Claudius. Nero orders them to be brought and read, which was done. 
The letter stated, 

That the fathers of the Jews had promised, that God would send 
Jesus from heaven, who should be their king, and he should come to 
earth by means of a virgin. That he came into Judea, and was 
enlightening the blind, cleansing lepers, healing paralytics, expelling 
demons from men, raising the dead, subduing the winds, walking 
upon the waves of the sea, and doing many other wonders. That the 
Jews seized him and delivered him up to Pilate, who, after scourging 
him, gave him up to their will. That they crucified him, but Jesus 
rose on the third day, while the soldiers of Pilate were guarding him. 
That the Jews bribed the soldiers. That the soldiers could not keep 
silence, and had testified that they had seen Jesus after he was risen. 

Another and probably older form of this letter is in one version of 
the Acts of Pilate. It is not materially different. 



Report of Pilate.— There are two forms of this in the Greek. 
It is similar to the foregoing. It enlarges upon the miracles, and is 
written in a more fervid style. 

It is possible that some ancient form of the letter or Report, was 
the original from which the Acts of Pilate, or the first part of the 
Gospel of Nicodemus, was constructed. In their present form the 
letter and Report are manifestly of a later date. 



The Giving up of Pontius Pilate.— Csesar, filled with rage 
at what had happened, sent soldiers, and ordered them to bring Pilate 
a prisoner. When brought to Rome, he was arraigned for what he 
had done. 

While Csesar was addressing Pilate, when he named the name of 
Christ, all the multitude of Gods fell down in a body. Pilate making 
his defense, and throwing the blame on the Jews, Caesar sent, and 
had "all the nation of the Jews" seized. He ordered Pilate to be be- 
headed. Pilate prayed to the Lord, and received assurances that he 
should be blessed, because under him the prophecies had been ful- 
filled. 

When he was beheaded, an angel of the Lord received his head. 
His wife Procla, seeing this, tilled with joy, immediately gave up the 
ghost, and was buried with her husband. 



248 THIRD PERIOD A. D. 120 TO A. D. 130. 

The Death of Pilate.— A variation of the foregoing. 

Tiberius Caesar, emperor, had a disease, and sent for Jesus to come 
and cure him. The messenger, on arriving in Palestine, found that 
Christ had been crucified. But on his journey, he met Veronica, who 
lent him the cloth on which was impressed an image of the Savior, 
which, she said, would cure Caesar. 

"Caesar therefore ordered the way to be strewn with silk cloths, and 
the picture to be presented to him. As soon as he had looked upon 
it, he regained his former health." 

Pilate was brought to Rome, where the emperor was furious 
against him. But Pilate appearing before him in the seamless tunic 
which Jesus had worn, all the anger of Tiberius at once disappeared. 

Having been condemned to die a disgraceful death, Pilate killed 
himself with his own knife. His body was bound to a great mass, 
and sunk in the River Tiber. 

"But malignant and filthy spirits, in his malignant and filthy body, 
all rejoicing together, kept moving themselves in the waters, and in 
a terrible manner, brought lightnings and tempests, thunders and 
hail-storms, in the air, so that all men were kept in horrible fear." 
Wherefore the Romans, driving him out of the Tiber, carried him to 
Vienna, and sunk him in the River Rhone. "But there evil spirits 
were present, working the same things in the same place. Those 
men, therefore, not enduring such a visitation of demons, removed 
from themselves that vessel of malediction, and sent him to be buried 
in the territory of Losania. And they, seeing that they were troubled 
by the aforesaid visitations, removed him from themselves, and sunk 
him in a certain pit, surrounded by mountains; where, to this day, 
according to the account of some, certain diabolical machinations 
are said to bubble up." 



The Avenging of the Savior.— There are, in this document, 
two distinct legends: one of Veronica, the other, that of Nathan's 
embassy. 

In the days of Tiberius CaBsar, Titus, a prince under Tiberius, in 
Equitania, was afflicted with a cancer in his face. And Tiberius was 
ill, and full of ulcers and fevers, having nine kinds of leprosy. Nath- 
an was sent from Judea, to carry a treaty to Rome. He tells about 
Christ, his miracles, his crucifixion and his resurrection. Titus ad- 
dresses Tiberius strongly in condemnation of the Jews who had slain 
Jesus. "Whereupon the wound fell from the face of Titus, "and his 
flesh and his face were restored to health. And all the sick who were 
in the same place, were made whole, in that hour." He then sent for 



THE AVENGING OF THE SAVIOE. 249 

Vespasian, who brought five thousand armed men. With them they 
went and made war on the Jews for killing Jesus. 

Jerusalem was taken with great slaughter. A search was made, 
and Veronica was found, who had the portrait of Jesus. When the 
emperor saw the portrait, he was immediately cured. And all the 
bJind, the lepers, and those affected in divers ways, were healed. 

Nathan then came forward, and baptized Tiberius, who ascended 
his throne, and publicly returned thanks to God. 



The Newly Discovered Acts of Pilate. — A 
learned German, while traveling in Missouri, some 
years ago, became the guest of a clergyman by the 
name of W. D. Mahan, at Boonville. In conver- 
sation, he mentioned to this clergyman, that he had 
seen, in the Vatican Library, at Eome, the original 
Acts of Pilate. 

After the German had left, Mr. Mahan, deeming 
the matter of great importance, wrote to him, in 
Europe, and at considerable expense, had the 
manuscript copied. He then published it, with the 
correspondence. 

Afterward, the same document was published, 
under an arrangement with the proprietor, by Rev. 
George Sluter, A. M. , of the Presbyterian Synod of 
Missouri. 

The publication is preceded by a statement of the 
discovery and procuring of the document ; an in- 
troduction, giving the references to the Acts of 
Pilate by Justin Martyr and Tertullian, and the 
subsequent comments of Eusebius. The volume 
contains, also, remarks and critical notes. 

Without doubt, these clergymen are acting in 
good faith, and think they have obtained the orig- 



250 THIRD PERIOD — A. D. 120 TO A. D. 130. 

inal Acts of Pilate. There is none the less doubt 
that they are mistaken . One sentence alone is suf- 
ficient to show that the document published by 
them is of comparatively modern date ; if indeed 
the whole affair is not an imposition upon them, 
by some astute adventurers. 

When Pilate requested Jesus to be more circum- 
spect in his language, while discoursing to the Jews, 
he is represented in this document, as replying to 
Pilate, as follows : 

"Say to the torrent, Stop in the midst of the mountain home, be- 
cause it will uproot the trees of the valley."— [Page 55, Sluter's Ed. 

This, with considerable more of the same sort, is 
sufficient, without taking time with other reasons, 
to brand the document, not only as a forgery, but 
as a modern, and a vulgar one. Any person of 
but a small degree of literary skill, would have 
come nearer to the simple and impressive style of 
Jesus. ^^ Brief and concise utterances,'' says Jus- 
tin Martyr, ^'fell from him, for he was no sophist, 
but his word was the power of God.'' 



CHAPTER X VIII . 

WEITEES OF THE THIRD PERIOD, 



Menander— Satukninus— Basilides— Peodicus— Aristi- 

DES — QUADRATUS — BaENABAS — AgSIPPA CaSTOB — AeISTION 

— John the Peesbytee. — Anonymous Weitings. — Peo- 

VEEBS OF XySTAS — PeEACHING AND DOOTEINE OF PeTEE — 

Testimony of the Twelve Pateiaechs — Sibylline Oracles 
— Preaching of Paul — Syeiao Documents. 

Most of the Christian writers of the second cen- 
tury who immediately succeeded the apostolic fath- 
ers, advocated doctrines which were afterward con- 
sidered heretical. 

"Heresy," says Dr. Lardner, "in Greek, hairesis, signifies election, 
or choice; and is used for any opinion which a man chooseth as best, 
or more probable."— [Works, vol. 4, p. 505. 

Menander, Saturninus and Basilides, are gener- 
ally classed together, by the orthodox fathers, and 
their heresies considered in the order here named. 

Menander,— A. D. 120, 

Is said to have been the fellow countryman and 
disciple of Simon Magus.' This is denied, how- 
ever, by some. He is said to have aspired to the 
honor of being a Messiah, and one of the ^ons, 

(i.) Westcott Canon, p. 252. 



252 THIRD PERIOD — A. D. 120 tO A. D. 130. 

sent from the pleroma, or celestial regions, to suc- 
cor souls oppressed by the demons of earth. He 
had a form of baptism in his own name. His in- 
fluence continued for several centuries. He was 
written against by Justin Martyr, by Irenasus, Eu- 
sebius, and several others. Justin speaks of him 
as follows : 

"And a man, Menander, also a Samaritan, of the town of Cappare- 
taea, a disciple of Simon, and inspired by devils, we know to have de- 
ceived many, while he was in Antioch, by his magical art. He per- 
suaded those who adhered to him, that they should never die. And 
even now, there are some living, who hold this opinion of his." 
—[Apology, 1. 25. 

Saturninus, — A. D. 125. 

Saturninus, like Menander, held that there was 
one Father, unknown to all, who made angels, 
archangels, principalities and powers. He said the 
world and all things therein were made by a com- 
pany of seven angels. The Savior, he taught to be 
unbegotten and incorporeal ; and that he was a 
man in appearance only. ^ ^He says that marriage 
and generation are of Satan.'' ' 

Basilides, — A. D. 125, 

Was a Gnostic of Alexandria. Is said to have 
written a commentary, in 24 books, on *'The Gos- 
pel.'' This was refuted by Agrippa Castor. 

Fragments of his writings are given by Hippoly- 
tus, who wrote in the third century. They have 
caused much discussion in reference to the gospel 
upon which he commented ; whether it was in writ- 
ing, and whether his own or another's. 

(i.) Irenaeus, adv. Haer. lib. i, c. 24. 



BASILIDES. 253 

He made use of ^The traditions of Matthias;'' 
or, as Miller supposes, the traditions of Matthew. 
These* 'claimed to be grounded on private inter- 
course with the Savior/ ' ' They were, possibly, the 
much talked of Oracles of Matthew. 

The fact that Basilides made use of such a collec- 
tion, is significant, and may go far to explain the 
source of many of the sayings of Christ, so often 
quoted by the fathers before Irenaeus, and which 
have been supposed to be evidence of the existence 
of the canonical gospels. 

Some have claimed Basilides as a witness to the 
four gospels, more particularly to Luke. The 
arguments upon which the claim is based, are vague 
and unsatisfactory. Perhaps it will be sufficient, 
upon this question, to take the judgment of Dr. 
Davidson. He says : 

"As to Basilides, his supposed quotations from the New Testament, 
in Hippolytus, are too precarious to be trusted.''— rCanon, p. 86. See 
also his Introduction to the N. T., vol 2, p. 388. 

Any apparent use of Luke may be explained by 

the fact, that Basilides had access to the same 

manuscripts from which the Gospels of Marcion 

and Luke were compiled. 

Doctrines. — "Basilides," says Irenaeus, "that he may appear to 
have discovered something more sublime and plausible, gives an im« 
mense development to his doctrines. He sets forth that Nous was 
first born of the unborn Father; that from him again was born Logos, 
from Logos Phronesis, from Phronesis Sophia and Dynamis; and 
from Dynamis and Sophia, the powers and principalities, and angels, 
whom he calls the first; and that by them the first heaven was made. 
Then other powers, being formed by emanation from these, created 
another heaven, similar to the first," etc. 

(i,) Westcott, Canon, p, 264. 



254 THIRD PERIOD A. D. 120 TO A. D. 130. 

The chief of the angels who occupy the lowest heaven, is the God 
of the Jews, and he and his angels created the world. 

That Jesus himself was not crucified, but Simon of Cyrene, who 
bore the cross, and assumed the form of Jesus. Salvation belongs to 
the soul alone, for the body is by nature subject to corruption. — [ Ire- 
nseus adv. Hseres. bk. 1, ch. 24. Ante Nic. vol. 5, p. 90. 

Eusebius makes the doubtful statement, that 
like Pythagoras, Basilides enjoined upon his fol- 
lowers, a silence of five years.' A gospel is attri- 
buted to him. But this is thought to be the same 
as the commentaries. 

Prodicus.— A. D. 120. 

But little is known of this writer, except that he 
was leader of a sect called Prodiceans ; and that 
they were accused, by Clement of Alexandria, of 
licentious practices. 

"They say," says Clement, "they are by nature the children of the 
supreme deity ; but they dishonor their high birth and freedom ; for they 
live as they choose, and they choose to live in pleasure. They scorn 
to be controlled, as being lords of the sabbath, and the King's chil- 
dren."— [Clem. Alex. Str. 3. 4. 

They also held that prayer was needless.^ 

They did not separate themselves from the Chris- 
tian churches. 

The followers of Prodicus boasted of having the 

secret books of Zoroaster.^ 

Baring-Gould thinks they may have used the 
Gospel of Philip. 4 

(i.) Ecclesiastical History, 4. 7; attributing it to Agrippa Castor. 

(2.) Stromata, 7. 7. 

(3.) Strom. I. 15. 

(4.) Lost and Hostile Gospels, p. 293. 



ARISTIDES AND QUADRATUS. 255 

Aristides and Quadratus. — A. D. 126. 

They delivered to the Emperor Hadrian, Apolo- 
gies for the Christian Religion. That of Quadratus 
is said to have procured the Rescript of the em- 
peror to Minucius, in favor of the Christians. 

Eusebius says that this was in circulation among 
the brethren, and that he had a copy of it. He 
gives an extract, in which there is reference to the 
miracles of Christ.' If we could rely upon the 
correctness of the statement, this might be recorded 
as the earliest historical reference to the miracles 
of Jesus. 

The same historian, speaking of Quadratus and 
others, *' who held the first rank in the apostolic 
succession," makes a statement, by which he mani- 
festly intends to leave the impression, that the 
canonical gospels were in circulation at that time. 
He says : 

"Afterwards, leaving their country, they performed the office of 
evangelists to those vs^ho had not yet heard the faith, whilst with a 
noble ambition to proclaim Christ, they also delivered to them the 
books of the holy gospels."— [Ecc. Hist. 3. 37. 

Westcott, after speaking of the apologies of 
Quadratus and Aristides, says : ^^ Nothing, it will be 
seen, can be drawn directly from these scanty no- 
tices, in support of the Canon."'' 

Barnabas.— About A. D. 130. 

The Epistle of Barnabas is often classed among 
the writings of the apostolic fathers. There is much 

(i.) Ecc. Hist. 4. 3. 
(2.) Canon, p. 76. 



256 THIRD PERIOD — A. D. 120 TO A. D. 130. 

difference of opinion as to its date, but those writers 
who place it after A. D. 120, comprise a large ma- 
jority. 

The ancient fathers of the church held it in high 
esteem, and attributed it to Barnabas, the compan- 
ion of Paul. Such was the opinion of Clement of 
Alexandria.' Origen called it a * ^catholic epistle, '' 
and ranked it among the sacred scriptures.* 

In the introduction to the epistle, in the Anti- 
Nicene Collection, it is stated, the ancients unani- 
mously attribute it to Barnabas the Levite, of apos- 
tolic times. 

'* Certainly, '* says the editor, ''no other name is 
even hinted at in Christian antiquity, as that of the 
writer. '^3 The editor is equally explicit in asserting, 
that scarcely any scholars now ascribe it to the illus- 
trious friend and companion of St. Paul. What a 
commentary upon the credit to be given to the 
opinions of the fathers, upon such questions ! 

The Gospels. — Some writers have supposed they 
saw in this epistle, evidence of the use of the canon- 
ical gospels. It is not, however, much relied upon. 
The reader will remember the verdict of Dr. Less, 
upon this subject. 

Dr. Davidson says he has apparently a citation 
from Matthew, but it is uncertain. '^ 

Dr. Westcott, speaking of this class of evidence, 
says: 

(i.) Strom. 2. 6; 2, 7» etc. 

(2.) Contra Celsum, i. 63, Comm. in Rom. i. 24. 

(3,)Ante. Nic. vol. 1, p. 99, et seq. 

(4.) Canon, p. 94. 



AGRIPPA CASTOR. 257 

"References in the sub-apostolic age, to the discourses or actions of 
our Lord, as we find them recorded in the gospels, show, so far as 
they go, that what the gospels relate was then held to be true; but it 
does not necessarily follow that they were already in use, and were 
the actual source of the passages in question."— [Canon, p. 49. 

The Miracles. — In the 5th chapter of the Epis- 
tle of Barnabas, is the first reference to the mira- 
cles of Christ ; if we except those in the apocryphal 
gospels, which appeared about the same time. 
Speaking of Jesus, he says : 

"Morever, teaching Israel, and doing such great miracles and signs, 
[Per as ge tot dedaskon ton Israel, kai peelikauta terata kai seemeia 
toion]j he preached the truth to him, and greatly loved him." 

Agrippa Castor. — A. D. 130. 

According to Eusebius, Agrippa Castor wrote 
books against Basilides.' Eusebius says he was one 
of the most distinguished writers of that day.^ 

These, with many other writings of the kind, are 
lost or destroyed. It was a natural source of infor- 
mation, and would have disclosed, almost certainly, 
the nature of the gospels or other writings used by 
Basilides. 

It is somewhat remarkable, that all the writings 
of the second century which would have furnished 
the most direct evidence as to the gospels then in 
use, have perished. 

Aristion. — ^About A. D. 130. 

It might be inferred from a passage in Eusebius, 
that Aristion had preserved written traditions of 

(i,) Ecclesiastical History, 4. 7. 

(2.) See also Jerome, Catal. Script, c. 20. 



258 THIRD PERIOD — A. D. 120 TO A. D. 130. 

the time of Christ. Speaking of Papias, he says : 

"He moreover hands down, in his own writing, other narratives 
given him by the previously mentioned Aristion, of the Lord's sayings? 
and the traditions of the presbyter John."-[Ecc. Hist. 3. 29. 

A fair inference would be that these ''narratives' ' 
were in writing ; as they are distinguished from the 
''traditions'' of the presbjrter. 

John the Presbyter, — About A. D. 130, 

Is supposed by some, to have written the Revela- 
tion. This was the opinion of Eusebius.' 

He is also, not without reason, believed to have 
been the author of the epistles of John. It will be 
noticed that in the 2d and 3d of these epistles, the 
writer styles himself "the elder,'' or presbyter. 

The theory that he wrote the Gospel of John, has 
less plausibility ; since there is no sufficient evi- 
dence of its existence, until about half a century 
later. 

Anonymous Writings. 

There are also some anonymous writings, belong- 
ing to the third period, which will be briefly consid- 
ered. 

The Proverbs of Xystas. 

Written, about A. D. 119. The genuineness of the book is doubt- 
ed by Westcott and others. Ewald places it among the most valuable 
relics of early Christian literature.— [Gott. Gel. Anz. 1859, p. 261; and 
Gesch. 7. 321. 

Westcott says it contains no definite references to the New Testa- 
ment. — [Hist. Canon, p. 174. 

(I.) Ecc. Hist. 3. 39. 



ANONYMOUS WRITINGS. 259 

The Preaching, and Doctrine of Peter. 

These books were well known in the second century. 

The Preaching of Peter was condemned by Eusebius, in the same 
language used in reference to the Gospel of Peter. He pronounced 
it a forgery, and stated that none of the ancients, nor any ecclesias- 
tical writers had taken testimonies from it.— [Ecc. H. 3. 3. 

On the contrary, it is referred to by Heracleon, A. D. 190, accord- 
ing to Origen, (Tom. 1, in Joan, p. 211), and repeatedly by Clement of 
Alexandria. — [Stromata, 1. 29; 2. 15; 6. 5; 6. 6, and 6. 15.] Also by 
Lactantius; all before Eusebius. Clement took numerous testimon- 
ies from it, and endorsed it in the most emphatic manner; declaring 
that Christ said to his disciples, what he is reported to have said, in 
the Preaching of Peter.— [Strom. 6. 6. 

It was also referred to in the epistle of Peter to James, published 
by Cotelerius.— [See Ante-Nic. Ch. Lib. vol. 17, p. 1. 

The book was subsequently cited by Theodotus, Byzantius, and 
Gregory Nazianzen, of the ancients, and among the moderns has been 
very favorably spoken of by Dr. Grabe, Mr. Toland, Mr. Whiston, Dr. 
Mill, and others. 

The Doctrine of Peter was a small book, in use in the 2d century, 
of which little is now known. It was referred to and condemned by 
Origen. From him we learn that it contained the same passage which 
Jerome says was in the Gospel of the Hebrews, in which Christ says 
to those who were with Peter, "Lay hold, handle me, and see that I 
am not an incorporeal spirit."-[Origen, de Princip. Prsef . sec. 8. 

Testaments of the Twelve Patriarchs. 

Supposed to have been written, about A. D. 125. The character 
of the book is indicated by the title. Each of the sons of Jacob gives 
his dying testimony on some important subject. — "The Testament of 
Reuben concerning Thoughts;" "The Testament of Simeon concern- 
ing envy; " etc. 

Dr. Lardner thought he discovered in it some slight evidence of 
the use of some of the canonical gospels. Nothing better illustrates 
the dearth of evidence, than the necessity of searching for it in 
a document of this kind. 

The Sibylline Oracles 

Belong properly to an earlier age, but are supposed to have been in- 
terpolated about this time, in order to furnish additional evidence for 
the Christian religion. They were extensively quoted, from Justia 



260 THIRD PERIOD — A. D. 120 TO A. D. 130. 

Martyr down; though the quotations of Justin have reference, for the 
most part, to the utterances of the ancient sibyl. 

The Preaching of Paul. 

This, as well as the Preaching of Peter, was referred to by Lac- 
tantius and others, and was generally known in the second century. 
It contained references to the Sibylline writings. Also to the fire in 
Jordan, at the time of the baptism of Jesus.— [See Anonymous 
Treatise on Re-Baptism, Ante-Nicene, vol. 13, p. 426. 

It has been favorably referred to by Cardinal Baronius, Dr. Grabe, 
and others. Sixtus Senensis believed it to have been written by Paul. 
—[Bib. Sane. lib. 2, p. 113. 

Syriac Documents. 

The late Dr. Gureton found among the Syriac manuscripts of the 
British Museum, several documents purporting to have been written 
in the first and second centuries. — [See 20th volume of Ante-Nicene 
Collection. 

They are full of mistakes and anachronisms, and cannot be con- 
sidered of much value. — [Consult "Revelations of Anti-Christ;" Bos- 
ton and N. Y. 1879; an able work, but written in an objectionable 
style. 



FOURTH PERIOD. A. D. 130 TO 170. 

FORTY YEARS OF CHRISTIAN WRITERS 



CHAPTER XIX. 

FIRST HALF OF FOURTH PERIOD.— A. D. 130 TO 150.] 



Caepookates — Epiphanes — Cebdo — Hekmas — Ceeinthus 
— IsiDORUs— Valentinus — Papias — Epistle to Diognetus 
— The Clementines. 

Carpocrates. — ^About A. D. 135. 

Irenaeus, in his first book against Heresies, writes 
as follows : 

"Carpocrates, again, and his followers, maintain that the world and 
the things which are therein, were created by angels greatly inferior 
to the unbegotten Father. They also hold that Jesus was the son of 
Joseph, and was just like other men, with the exception that he dif- 
fered from them in this respect, that inasmuch as his soul was stead- 
fast and pure, he perfectly remembered those things which he had 
witnessed within the sphere of the unbegotten God. On this account, 
a power descended upon him from the Father, that by means of it, he 
might escape from the creators of the world." 

After enlarging upon this idea, and stating that 
they believe the human soul, which is like that of 
Christ, can rise above the creators of the world, he 

says: 

''This idea has raised them to such a pitch of pride, that some of 



262 FOUKTH PERIOD — A. D. 130 TO A. D. 170. 

them declare themselves similar to Jesus; while others, still more 
mighty, maintain that they are superior to his disciples, such as Peter 
and Paul, and the rest of the apostles, whom they consider to be in no 
respect inferior to Jesus." 

He then charges them with practicing magical 
arts and incantations ; of using philters and love 
potions ; of having recourse to familiar spirits, 
dream-sending demons, ^'and other abominations ;'' 
and of leading a licentious life.' 

Dr. Lardner thinks the charge of licentiousness 
a slander.^ 

Clement of Alexandria speaks of Carpocrates 
and Epiphanes as both advocating a community of 
wives. Clement argues against it in the second 
chapter of the third book of the Stromata.^ 

Epiphanes, — About A. D. 140, 

Was the son of Carpocrates, and was, like his 
father, a Gnostic. He believed in an infinite, 
eternal principle. It is ignorance and passion, 
which, in disturbing the equality and community 
of goods, have introduced evil into the world. The 
idea of property forms no part of the divine plan. 
All unequal laws should be abolished, and equality 
should be re-established. He is reported to have 
advocated the community of wives, as well as of 
the fruits of the earth. 

He died at the early age of seventeen years. 

A temple was consecrated to him in Cappadocia, 

(i.) Adv. Haer. i. 25. Ante-Nic. vol. 5, p. 93. 
(2.) Lard. Works, vol. 4, p. 562. 
{3.) Ante-Nic. vol. 12, p. 86, 



HERMAS. 263 

and according to Clement of Alexandria, he was 
honored as a god.' 

Cerdo or Cerdon. — ^About A. D. 140. 

Cerdon, also, was a Gnostic. Irenseus says he 
came to Rome from Syria, in the time of Hyginus. 
His views were adopted and amplified by Marcion. 
Like Marcion, he is accused of mutilating the Gos- 
pel of Luke ; and with as little reason. [See * ^Mar- 
cion.''] 

Hermas. — A. D. 145. 

Hermas, like Barnabas, is often classed with the 
apostolic fathers. He is, however, placed after 120, 
by a large majority of writers, and most of them 
date his works near the middle of the second cen- 
tury. 

The authorship of the Pastor or Shepherd of Her- 
mas, as stated in the Muratorian Fragment, is gen- 
erally accepted. ''The Pastor, moreover, '^ says the 
Fragment, *'did Hermas write, very recently, in our 
times, in the city of Rome, while his brother. 
Bishop Pius, sat in the chair, in the church of 
Rome.'' 

According to the ''Handbuch der Kirchenge- 
schichte," a work extensively used as a text book 
among Catholics, Pius was Bishop from A. D. 142 
to 157. 

This, which may now be considered the settled 
verdict of scholars as to the authorship of the Pastor, 

(i.) Stromata, bk. 3, ch. 2. 



264 FOURTH PERIOD — A. D. 130 TO A. D. 170. 

by no means accords with the opinions of the 
fathers. 

With them, Hermas, the author of the Shepherd, 
was the Hermas of apostolic times. Origen dis- 
tinctly ascribes the Shepherd to the Hermas men- 
toned in the Epistle to the Romans.' This is fa- 
vored by Eusebius,^ and by Jerome. ^ 

The early writers considered it an inspired book. 

Irenseus quotes it as scripture.^ Clemens Alex- 
andrinus thought it divinely inspired. ^ It was read 
in the churches as scripture. 

Here we have the same phenomenon as in the 
case of the Epistle of Barnabas. A work univers- 
ally attributed to a co-worker and companion of 
Paul, which modern scholars of all shades of reli- 
gious opinion concur in deciding was never written 
by him, nor even in that century. In view of such 
facts, it is impossible not to perceive that the books 
finally admitted into the canon, were selected with 
reference to their contents, rather than to any 
question of authenticity, or of proof of apostolic 
origin. 

The Shepherd of Hermas was one of the most 
popular books among the Christians of the second 
century. 

About the year 494, it was condemned in the de- 

(i.) Comment, in Rom. i6. 14; lib. 10, 31. Origen there states that he thinks it 
divinely inspired. 

(2.) Ecce. Hist. 3. 3. (3.) De Viris Illust. c. 10. 

(4.) Adv. Haer. 4. 20. 2. 
(5.) Strom. I. 29. 



HERMAS. 265 

cree of Pope Gelasius ; from which time it began 
to decline in public favor. 

As late as the 15th century, a translation of the 
Shepherd of Hermas was found in a MS. of the 
Latin bible. 

The Pastor or Shepherd consists of three books. 
The first is entitled Visions, the second. Command- 
ments, the third, Similitudes. There is in it all, 
nothing attractive to the modern mind. It is not 
easy to understand how, in any age, its wild vaga- 
ries and crude piety could have been found inter- 
esting, and even been considered inspired. A par- 
tial explanation may be found in its supposed 
semi-apostolic origin. 

Its Evidence for the Gospels. — Dr. Westcott 
says it contains no definite quotation from either 
the old or New Testament.' 

^^From the Shepherd of Hermas, '' says Dr. Less, 
*'no inference whatever can be drawn.'' 

Gerinthus and His Gospel. — ^About A. D. 145. 

The history as well as the writings of Cerinthus 
are strangely blended with those of John the pres- 
byter, and even with John the apostle. 

By the ancient writers on heresies, he is gener- 
ally placed after Carpocrates . 

A sect called the Alogi, attributed to him (so 
says Epiphanius), the gospel, as well as the other 
writings of John. 

(i.) Canon, p. i8i. 



266 FOUKTH PERIOD — A. D. 130 TO A. D. 170. 

Cerinthus had both a gospel and a revelation. 

Toland states that the Gospel of John was attri- 
buted to Cerinthus.^ 

Cerinthus is believed to have been a Jew by 
birth. He was educated at Alexandria, and taught 
philosophy there. ^ 

Irenseus says : 

"He represents Jesus as not having been born of a virgin, but as 
being the son of Joseph and Mary according to the ordinary course 
of human generation; while he, nevertheless, was more righteous, 
prudent and wise than other men." "Moreover, after his baptism, 
Christ descended upon him in the form of a dove, from the Supreme 
Ruler, and that he proclaimed the unknown Father, and performed 
miracles."— [Adv. Hser. 1. 26. 

The same writer says, John's Gospel was written 
to confute the errors spread abroad by Cerinthus .^ 

This may be accepted, as throwing some light on 
the time when the Gospel of John was written. 
Jerome also asserts that John wrote against 
Cerinthus.'^ 

IsiDORUS. — A. D. 150. 

Isidorus was the son of Basilides. He wrote 
works of an exegetical and ethical character. Frag- 
ments are preserved by Clement of Alexandria and 
Epiphanius. There are other fragments by Hip- 
polytus. Isidorus maintained the doctrine of his 
father. 

'^No references to the gospels, '^ says Westcott.^ 

(i.) Amyntor, London, 1699, p. 64. 

(2.) Mosheim, vol. i, pp. 93 to 95. 

(3.) Adv. Hssr. 3. II. 

(4.) See Michaelis, vol. 3, p. 278. 

(5.) Canon, p. 267. 



THE GOSPEL OF TRUTH. 267 

Valentinus, and the Gospel of Truth. — ^A. D. 150. 

Valentinus was one of the most famous Gnostics 
in the early history of the church. According to 
Tischendorf , he came from Egypt to Eome, about 
A. D. 140. He was by birth an Egyptian, and 
possibly of Jewish descent. Lardner says he was a 
man of letters.' 

The Valentinians did not admit that Christ had 
a human body. Such a body, they said, must have 
sprung, not from spirit, or from God, but from 
the will of man.^ 

The Gospel of Truth is generally attributed to 
Valentinus ; though Westcott says it was composed 
by his followers. 

There was a tradition among the Valentinians, 
that Jesus remained among his disciples eighteen 
months after his resurrection .^ 

The Canonical Gospels. — An effort has been 
made to make Valentinus a witness for the canoni- 
cal gospels. 

Davidson says it is doubtful whether Valentinus' 
alleged citations from the New Testament can be 
relied upon.'^ 

Papias.— A. D. 125. 

Papias, who had long been considered an imme- 
diate successor to the apostles, is now generally 
relegated to the second century. 

(I.) Vol. 4, p. 526. 

(2.) Tertullian, de Came Christi, c. 15. 

(3.) Irenaeus adv. Hasr. i. 3. 2. 

(4.) Canon, p. 87. 



268 FOURTH PERIOD — A. D. 130 tO A. D. 170. 

Papias was bishop of Hierapolis, in Phrygia. He 
was a millenarian. The doctrine that the end of 
the world was near at hand, was extensively believed 
and may be considered as orthodox in the second 
century. 

Fragments from Papias. — CEcumenius repre- 
sents him as saying that Judas came to his death 
in this manner : 

"His body having ewollen to such an extent, that he could not pass 
where a chariot could pass easily, he was crushed by the chariot, so 
that his bowels gushed out." 

The writer of this could hardly have seen the 
Gospel of Matthew. Irenseus, in the 33d chapter 
of the 5th book against heresies, cites from Papias, 
sayings of Christ unlike anything in the New Tes- 
tament : 

"The elders who saw John, the disciple of the Lord, related that 
they had heard from him, how the Lord used to teach, in regard ta 
these times, and say: 

"*The days will come, in which vines shall grow, each having ten 
thousand branches, and in each branch ten thousand twigs, and in 
each twig ten thousand shoots, and in each one of the shoots ten 
thousand clusters, and on every one of the clusters ten thousand 
grapes, and every grape, when pressed, will give five and twenty 
metrets of wine.' " etc. 

Also that 1,000,000,000 pounds of clear, pure ^ 
fine flour would be produced from one grain of 
wheat ; and that animals should become peaceful 
and harmonious, and perfectly subject to man. 

Irenseus adds, that these things were borne wit- 
ness to by Papias, the hearer of John, and com- 
panion of Polycarp. 

The famous testimony of Eusebius, concerning 



FRAGMENTS FROM PAPIAS. 269 

Papias, which, in some form, will be found in 
every work on the canon of the New Testament, is 
is as follows : 

That Papias wrote five books, called an Exposition of the Oracles 
of the Lord, citing Irenseus. 

That Papias aflSrmed that he received the sayings of the apostles 
from those who accompanied them, and that he heard in person 
Aristion, and the presbyter John; and gives their traditions. 

That there was a narrative received by Papias from the daughters 
of Philip, of the raising of a man from the dead, and how Justus, 
surnamed Barsabas, swallowed a deadly poison, and received no 
harm. 

That Papias had set down, as coming to him from unwritten tra- 
dition, "some strange parables and instructions of the Savior, and 
some other things, of a more fabulous nature." 

Eusebius then adds, "as a matter of primary importance, a tradi- 
tion regarding Mark, who wrote the gospel." 

That the presbyter said that Mark, having become the interpreter 
of Peter, wrote down accurately, whatsoever he remembered. It was 
not, however, in exact order that he related the sayings or deeds of 
Christ. For he neither heard the Lord, nor accompanied him. But 
afterward, he accompanied Peter, who accommodated his instructions 
to the necessities (of his hearers), but with no intention of giving a 
regular narrative of the Lord's sayings. Wherefore Mark made no 
mistake in thus writing some things as he remembered them. For of 
one thing he took especial care, not to omit anything he had heard, 
and not to put anything fictitious in the statements. 

That "Matthew put together the oracles (of the Lord) in the 
Hebrew language, and each one interpreted them as best he could." 

That Papias gives a story of a woman who was accused of many 
sins before the Lord, which was to be found in the Gospel of the 
Hebrews. 

Also that Papias considered, "That the information which he 
could derive from books, was not so profitable as that which was pre- 
served in a living tradition.— [Eusebius, Ecc. Hist. bk. 3, ch. 39. 

Such is this far-famed testimony. That portion 
relating to the Gospels of Mark and Matthew, may 
be stated as follows : 



270 FOUETH PERIOD — ^A. D. 130 TO A. D. 170. 

Eusebius says, that Papias said, that John the 
presbyter told, in what manner certain writings of 
Mark and Matthew had been constructed. 

The value to be attached to any statements of 
Eusebius, will be considered hereafter. 

One important circumstance will be noted, in the 
evidence, as it stands : 

Notwithstanding this explanation of the apos- 
tolic origin of the books, it appears that Papias 
considered them, as evidence, inferior to oral tra- 
dition. That, too, a hundred years after the time, 
when, as is claimed, they were written. 

Again, it is contended by able critics, that the 
language here attributed to Papias, concerning the 
book written by Mark, cannot be applied to the 
gospel which bears his name.' They insist that it 
must be referred to the Preaching of Peter, or some 
other document more ancient than the Gospel of 
Mark. So also of the logia, oracles or sayings of 
Christ, by Matthew, which were not the same as 
the Gospel of Matthew. 

Epistle to Diognetus. — ^About A. D. 140. 

This is an apology, or argument, in favor of the 
Christian system, and in defense of the Christians 
of that day. It is well written. It has been 
variously attributed to Quadratus, to Aristides, 
Justin Martyr, and others . Bunsen thought part of 
it was written by Marcion.^ Westcott thinks he 

(i.) Credner, Davidson, Guericke, Griesbach, Neander, and many others. 
(2.) Analecta Ante-Nic. i. 103. 



THE CLEMENTINES. 271 

sees indications of John's Gospel in this document, 
but says there are no direct references.' This 
epistle is only to be found in a single manuscript of 
a late date, and hence has been suspected of being 
a forgery. 

The Clementines. — ^A. D. 150. 

The Recognitions, the Homilies, Epitome, etc. 
These are Ebionite productions. The writer ap- 
pears to have had the same gospels which were 
used by Justin. 

Tischendorf thinks the Gospel of the Hebrews 
was used by Justin Martyr, by the author of the 
Clementines, and by Tatian and Hegesippus.^ 

(i.) Canon, p. 8i. 

(2.) Origin of the Four Gospels, p. 78. 



CHAPTER XX. 

FIRST HALF OF FOURTH PERIOD— Continued. 



Marcion.— A. D. 145, 

Marcion, the great heresiarch, was born at 
Sinope, in the second century. He came to Rome 
about the year 142. 

Tertullian says, the fiercest and most barbarous 
nations lived upon the Euxine Sea — that nothing 
had the glow of life there — ^that all things were 
torpid and stiff with cold — that nevertheless, 
nothing in Pontus was so barbarous and sad, as 
that Marcion was born there. 

Dr. Lardner, on the authority of Jerome and 
Augustine, credits Marcion with being a man of 
letters.^ He preached and disseminated his doc- 
trines, for twenty years ; and with such success, 
that in the time of Epiphanius, his followers were 
in every nation under heaven. 

The story that before he came to Rome, he had 
seduced a young woman, Dr. Lardner thinks an 
invention of Epiphanius.^ It probably originated 

(i.) Lardner's works, vol. 4, p. 526. 

(2.) Ibid. vol. 4, p. 591. / 



MARCION. 273 

in the fact, which we learn from Jerome, that Mar- 
cion had sent before him to Rome, a woman, to 
prepare the minds of the people for his doctrines.' 

Marcion is said to have rejected the Old Testa- 
ment entirely ; not considering it of any authority 
after the coming of Christ. He wrote a work en- 
titled ^'Antithesis,'' in which he contrasted the old 
system with the new — the God of the one, with the 
God of the other — the law with the gospel. He 
represented Christianity as a new system, abrogat- 
ing the old, and as entirely disconnected from it. 
The Creator of the world described in the Old Tes- 
tament, [The Demi-ourgos] , was different from the 
God of the new dispensation, and inferior to him. 
From the superior God, Jesus had come, endued 
with divine power, commencing with the begin- 
ning of his ministry. 

He maintained the doctrine of the impurity of 
matter and could not therefore believe in the im- 
maculate conception. According to Tertullian,^ he 
even denied the corporeal reality of the flesh of 
Christ. But this statement may be received with 
some allowance. 

Marcion denied the resurrection of the body, 
and believed in the doctrine of necessity. 

He was a follower of Paul, and accused the other 
apostles of having perverted the gospel doctrines. - 

Tertullian ingeniously endeavors to treat this 
accusation as aimed at the four gospels ; and argues 

(i.) Jerome, adv. Ctesiph. t. 4, p. 477. 

(2.) Adv. Marcion, 3. 8. See also de Pr. c. 33, 34. 



^^ 



274 FOUKTH PERIOD A. D. 130 TO A. D. 170. 

thence that they must have been in existence be- 
fore Marcion. His argument, however, destroys 
itself; since the apostles denounced, were Peter, 
James and John ; only one of whom has credit for 
writing either of the four gospels, while to the 
other two were attributed two of the apocryphal 
gospels. Marcion probably referred to the cor- 
ruption of *' the gospbl,*' and not to any written 
books. 

Marcion taught and permitted the baptizing by 
women. It may be inferred, also, from Epiphan- 
ius, that he did not treat with much respect those 
who refused them this privilege.' 

Marcion 's New Testament. 

The first New Testament that ever appeared, was 
compiled and published by Marcion. It was in the 
Greek language. It consisted of *'The Gospel," 
and ''The Apostolicon." No Acts — no Eevelation, 
and but one gospel. The Apostolicon comprised 
ten of Paulas Epistles, as follows : Galatians, 1st 
and 2d Corinthians, Romans, except the 15th and 
16th chapters, 1st and 2d Thessalonians, Ephesians, 
Colossians, Philemon and Philippians ; arranged in 
the order as here named. ^ 

This canon of the New Testament was prepared 
and published soon after his arrival at Rome ; prob- 
ably about A. D. 145. Baring-Gould thinks he 
brought the gospel with him from Sinope.^ 

(i.) Adv. Hser. 42. 4. 

(2.) Also part of th« Epistle to the Laodiceans. 

(3.) Lost and Host. Gospels, p. 241. 



marcion's new testament. 275 

Tertullian accuses Marcion of giving no name or 
title to his gospel. It was called simply ^^the Gos- 
pel;'' and sometimes, *Hhe Gospel of the Lord.'' 
Marcion claimed for it the authority of Paul him- 
self. It closely resembles the Gospel of Luke, but 
is much shorter. 

Ever since the time of Tertullian, it has been, by 
many, charged against Marcion, that he corrupted 
the Gospel of Luke. This charge, it will be seen 
as we proceed, cannot be sustained. 

Nearly all we have concerning the Gospel of 
Marcion, comes through Tertullian and Epiphanius, 
both of whom were violently opposed to him, and 
neither of whom was particularly scrupulous in the 
means employed against an adversary. Hence it 
has become difficult to reproduce the gospel. Sev- 
eral German critics have attempted to reconstruct 
it, and it is published in the Codex Apocryphus of 
Thilo, from the works of Hahn. 

In Marcion 's Gospel, there was nothing corres- 
ponding to the first three chapters of Luke. 

The first chapter of Marcion was similar to the 
fourth of Luke, but had many variations from it ; 
and it is here that the critics have had the most 
difficulty. 

After passing the first chapter of Marcion and 
fourth of Luke, the progress is somewhat easier. 
Tertullian furnishes but little aid ; but Epiphanius, 
writing in the same language with Marcion, gives a 
list of 78 passages, in which, as he claims, Marcion 
corrupted the text of Luke. As he mentions the. 



276 FOURTH PERIOD A. D. 130 TO A. D. 170. 

most trivial deviations, giving the exact words in 
every instance, we think it may be taken as the 
correct text of Marcion. 

This opinion is confirmed by the fact, that in his 
scholia, he recapitulates every reading in almost 
precisely the same words ; the deviations being few 
and unimportant. 

Tertullian, in his work against Marcion, has a 
running commentary on Luke, with a constant in- 
vective against Marcion , and an occasional allusion 
to his gospel. From this some little further assist- 
ance may be obtained. Too much reliance has been 
placed upon it by some critics, as it is quite uncer- 
tain, in many cases, whether Tertullian is referring 
to the Gospel of Marcion, or to the text of Luke, 
as it prevailed in his day. By comparing all that 
is said by these two writers, the text of Marcion 
may be pretty nearly discovered. 

We have not been able to procure a copy of this 
important gospel, as it appears in Thilo, or else- 
where. 

From the works of Tertullian and Epiphanius, 
we have, however, attempted to reproduce it ; oc- 
casionally invoking the aid of some of the German 
critics. 

THE GOSPEL. [According to Marcion.] 

Chapter 1.— (Mostly in the 4th chapter of Luke.) 

In the fifteenth year of the reign of Tiberius Caesar, (Part of Luke 
3. 1), Jesus came down to Capernaum, a city of Galilee, and taught 
them on the sabbath days. (Luke 4. 31.) 

Verse 2. And they were exceedingly astonished at his doctrine, 



THE GOSPEL OF MARCION. 277 

for his word was with power. (For parallel with verses 2 to 9 inclu- 
sive, see Luke, ch. 4. vv. 32 to 39.) 

3. And in the synagogue there was a man who had a spirit of an 
unclean devil, and who cried out with a loud voice, 

4. Saying: Let us alone, what have we to do with thee, Jesus? 
<omitting the words "of Nazareth.") Art thou come to destroy us? 
I know thee who thou art, the holy one of God. 

5. And Jesus rebuked him, saying: Hold thy peace, and come out 
of him. And when the devil had thrown him in the midst, he came 
out of him, and hurt him not. 

6. And they were all amazed, and spake among themselves, say- 
ing: "What a word is this ? For with authority and power he com- 
mandeth the unclean spirits, and they come out. 

7. And the fame of him went out into every place, in the country 
round about. (This verse is omitted by Volkmar, but retained by 
Hahn, Hilgenfeld and others. See Sup. Rel. vol. 2, p. 128. Note. 
Baring-Gould, who reproduces this chapter, follows Volkmar. The 
two following verses are omitted by Ritschl and Bauer, but retained 
by others.) 

8. And he arose out of the synagogue, and entered into Simon's 
house. And Simon's wife's mother was taken with a great fever; and 
they besought him for her. 

9. And he stood over her and rebuked the fever; and it left her; 
and immediately she arose and ministered unto them. (Following 
this, Volkmar has the last part of Luke 4. 14 and 15; but he is not 
supported by other critics.) 

10. And he came to Nazareth, and, as his custom was, he went into 
the synagogue on the sabbath day, and began to preach to them. 
(See Luke 4. 16.) 

11. And he sat down, and the eyes of all who were in the syna- 
gogue, were fastened on him. (Luke 4. 20.) 

12. And he began to speak to them. And all bare him witness, and 
wondered at the gracious words which proceeded out of his mouth. 
(Luke 4. 21, 22.) 

13. And he said unto them. Ye surely will say unto me this prov- 
erb: Physician, heal thyself; whatsoever ye have done in Caper- 
naum, do also here. (Luke 4. 23.) (The next verse, 24th of Luke, 
was not in Marcion. Neither were verses 25 and 26, according to 
Hahn, Ritschl and DeWette. We accordingly omit them, though 
they were retained by Volkmar and Hilgenfeld. Verse 27 is also 



278 FOURTH PERIOD — A. D. 130 TO A. D. 170. 

omitted by most critics. Baring-Gould, who follows Volkmar, re- 
tains these three verses.) 

14. And all they in the synagogue, when they heard these things, 
were filled with wrath. (Luke 4. 28.) 

15. And rose up, and thrust him out of the city, and led him to the 
brow of the hill whereon their city was built, that they might cast 
him down headlong. (Luke 4. 29.) 

16. But he, passing through the midst of them, went his way. 
(Volkmar says "to Capernaum.") (See Luke 4. 30.) 

17. Now when the sun was setting, all they that had any sick with 
divers diseases, brought them unto him; and he laid his hands on 
every one of them, and healed them. (Luke 4. 40.) 

18. And devils also came out of many, crying out and saying. 
Thou art Christ, the Son of God. And he, rebuking them, suffered 
them not to speak: for they knew that he was Christ. (For parallel 
to verses 18 to 21, inclusive, see Luke 4. 41 to 44.) 

19. And when it was day, he departed, and went into a desert place. 
And the people sought him, and came unto him, and staid him, that 
he should not depart from them. 

20. And he said unto them, I must preach the kingdom of God to 
other cities also; for therefore am I sent. 

21. And he preached in the synagogues of Galilee. 

Chapter IL (See Luke, ch. 6.) 

Verses 1 to 13, same as in the Gospel of Luke. 

14. And he charged him to tell no man. But go and show thyself to 
the priest, and offer for thy cleansing, according as Moses commanded, 
for a testimony unto you. 

Verses 15 to 39 inclusive, same as in Luke. 

Chapter IIL (Luke, ch. 6.) 
Verses 1 to 16, same as in Luke. 

17. And he came down among them, {en autois\ and stood in the 
plain, and there was the company of his disciples, and a great multi- 
tude of people, out of all Judea and Jerusalem, and from the sea 
coast of Tyre and Sidon, who came to hear him, and to be healed of 
their diseases. 

18. Same as in Luke. 

19. And the whole multitude sought to touch him. 
20, 21 and 22, Same as in Luke. 

23. Rejoice ye in that day, and leap for joy; for behold your reward 



THE GOSPEL OF MARCION. 279 

is great in heaven; for in the like manner did your fathers unto the 
prophets. 

24 to 49 inclusive, same as in Luke. 

Chapter IV. (Luke, ch. 7.) 

Verses 1 to 28, same as in Luke, except some unimportant verbal 
differences. 

/Verses 29 to 35 inclusive, of Luke, not in Marcion.) 

29. (36 of Luke.) And going into the house of a Pharisee, he ate 
with him. 

30. (37 and 38 of Luke.) But a sinful woman, standing near, before 
his feet, washed his feet with her tears, and anointed them, and 
kissed them. 

31 to 35 inclusive, same as 39 to 43 of Luke. 

36. (44, 45 and 46 of Luke.) And he turned to the woman, and said 
unto Simon, See'st thou this woman ? 1 entered into thy house, thou 
gavest me no water for my feet. She has washed my feet with her 
tears, and has anointed them, and kissed them. 

37 to 40 inclusive, same as 47 to 50 of Luke. 

Chapter V. (Luke, ch. 8.) 

Verses 1 to 18 inclusive, same as in Luke. (Verse 19 of Luke not in 
Marcion.) 

19, 20 and 21 inclusive, same as 20, 21 and 22 of Luke. But Volk 
mar has, in verse 20 of Marcion, (21 of Luke), "Who is my mother T 
and who are my brethren ? My mother and my brethren are," etc. 

22. (23 and 24 of Luke.) He was sleeping with the sailors. And he 
arose, and rebuked the wind, and the sea. 

23 to 40 inclusive, same as 25 to 42 of Luke. 

41. (43, 44 and 45 of Luke.) And a woman, touching him, was 
healed of an issue of blood; and the Lord said. Who has touched me? 

42 to 52 inclusive, same as 46 to 56 of Luke. 

Chapter VI. [Luke, ch. 9.] 

Verses 1 to 15 inclusive, same as in Luke. 

16. Same as in Luke, except, "he asked blessing upon them." 
[Ep autois,] 

17 to 21 inclusive, same as in Luke. 



280 FOURTH PERIOD — A. D. 130 tO A. D. 170. 

22. Saying, the Son of Man must suffer many things, and be'put to 
death, and after three days rise again. 

23 to 29 inclusive, same as in Luke. 

30. (30 and 31 of Luke.) And behold two men talked with him; 
Elias and Moses, in glory. 

31 to 33 inclusive, same as 32 to 34 of Luke. 

34. (35 of Luke.) From the cloud a voice saying: This is my 
beloved Son. 

35 to 38 inclusive, same as 36 to 39 of Luke. 

39. (40 of Luke.) And I besought thy disciples, and they were not 
able to cast him out. {ouk eedunestheesan ekballein auto.) 

40. (41 of Luke.) And he said to them, O faithless generation, how 
long shall I suffer you ? 

41 to 61 inclusive, same as in 42 to 62 of Luke. 

Chapter VII. (Luke, ch. 10.) 
Verses 1 to 20 inclusive, same as in Luke. 

21. In that hour, he rejoiced in the spirit, and said: I thank thee, 
Lord of heaven, that those things which were hidden from the wise 
and prudent, thou hast revealed unto babes. Even so. Father, for it 
seemed good in thy sight. 

22. All things are delivered to me of my Father, and no man hath 
known the Father save the Son, nor the Son save the Father, and he 
to whom the Son hath revealed. 

23 and 24, same as in Luke. 

25. And behold, a certain lawyer stood up, and tempted him, say- 
ing: Master, doing what shall I obtain life ? {aionion omitted.) 

26. He said unto him. What is written in the law ? 

27 and 28, same as in Luke, except that instead of orthos apekri' 
thees, Marcion had orthos eipes. 

29 to 42 inclusive, same as in Luke. 

Chapter VIII. (Luke ch. 11.) 
Verse 1, same as in Luke. 

2. And he said unto them, When ye pray, say. Father, may thy 
Holy Spirit come to us. Thy kingdom come. Thy will be done, as 
in heaven, so on earth. 

3 and 4, same as in Luke. 



THE GOSPEL OF MARCION. 281 

5. And he said: Which of you shall have a friend, and shall go 
unto him at midnight, asking for three loaves ? [aiton treis artoiis;] 

(Verses 6, 7 and 8 of I^uke, not in Marcion.) 

6. [9 of Ivuke.] Ask, and it shall be given. (Verse 10 of I^uke, not 
in Marcion.) 

7. [11 and 12 of Luke.] Who of you, being a father, if his son ask 
a fish, instead of a fish, will give to him a serpent ? Or, instead of an 
eggj a scorpion ? 

8. [13 of Luke.] If, therefore, you being evil, know how to give 
good things unto your children, how much more y^ur Father, who is 
in heaven ? 

9 to 23 inclusive, same as 14 to 28 of Luke. 

24. [29 of Luke.] And when the people were gathered thick 
together, he began to say: This is an evil generation; they seek a 
sign; no sign shall be given them. 

[Verses 30, 31 and 32 of Luke, not in Marcion.] 25 to 33 inclusive, 
same as 33 to 41 of Luke. 

34. [42 of Luke.] Wo unto you, Pharisees I For ye tithe mint and 
rue, and all manner of herbs, and pass over the calling [kleesin], and 
the love of God. These ought ye to have done, and not to leave the 
other undone. 

35 to 40 inclusive, same as 43 to 48 of Luke. [Verses 49, 50 and 51 
of Luke, not in Marcion.] 41, 42 and 43, same as 52, 53 and 54 of 
Luke. 

Chapter IX. (Luke, ch. 12.) 
Verses 1, 2 and 3, same as in Luke. 

4. (4 and 5 of Luke.) I say unto you, be not afraid of them who 
kill the body; fear him who has power, after killing, to cast into hell. 

(Veises 6 and 7 of Luke, not in Marcion.) 

5. (8 of Luke.) Also I say unto you, whosoever shall confess me 
before men, him shall the Son of Man also confess before God. 

6. (9 of Luke.) But he that denieth me before men, shall be denied 
before God. 

7 to 24 inclusive, same as 10 to 27 of Luke. (Verse 28 of Luke, not 
in Marcion.) 

25. same as 29 of Luke. 

26. (30 of Luke.) For all these things do the nations of the 



282 FOURTH PERIOD — A. D. 130 TO A. D. 170. 

world seek after. And your Father knoweth that ye have need of 
these things of the flesh. 

27. (31 of Luke.) Pleen before zeeteite^ omitted. 

28. (32 of Luke.) Instead of ho pateer humon, Marcion had ho 
pateer; "the Father." 

29 to 33 inclusive, same as 33 to 37 of Luke. 

34. (38 of Luke.) And if he shall come in the evening watch, (hes- 
perieen phulakeen)^ and shall find them so, blessed are those 
servants. 

35 to 41 inclusive, same as 39 to 45 of Luke. 

42. (46 of Luke.) The Lord of that servant will come, and will cut 
him in sunder, and will appoint his portion with the unbelievers. 

43 to 53 inclusive, same as 47 to 57 of Luke. 

54. (58 of Luke.) Instead of separado, Marcion has paradosei se, 

55, same as 59 of Luke. 

Chapter X, (Luke, ch. 13.) 

(Verses 1 to 10 of Luke, not in Marcion.) Verses 1 to 5 inclusive^ 
same as 11 to 15 of Luke. 

6. (16 of Luke.) Ought not this daughter of Abraham, whom Satan 
hath bound, lo these eighteen years, be loosed from this bond, on the 
sabbath day ? 

7 to 17 inclusive, same as 17 to 27 of Luke. 

18. (28 of Luke.) There shall be weeping and gnashing of teeth, 
when ye shall see all the righteous in the kingdom of God, and your- 
selves cast out, and held back. 

(Verses 29 to 35 of Luke, not in Marcion.) 

Chapter XI. (Luke, ch. 14.) 

Verses 1 to 6 inclusive, same asln Luke. (Verses 7 to 11 inclusive 
of Luke, not in Marcion.) 

7 to 30 inclusive, same as 12 to 35 of Luke. 

Chapter XII. (Luke, ch. 15.) 
This chapter consisted of the first 10 verses only, of 15th Luke» 

Chapter XIII. (Luke, ch. 16.) 
Verses 1 to 11 inclusive, same as in Luke. 



THE GOSPEL OF MARCION. 283 

12. And if ye have not been faithful in that which was another 
man's, who will give you that which is mine ? 

13 to 16 inclusive, substantially the same as in Luke. 

17. Heaven and earth may pass, but one tittle of my words shall 
not fail. 

18 to 28 inclusive, substantially the same as in Luke. 

29. (In place of the last three verses of 16th Luke.) Abraham saith 
unto him, They have Moses and the prophets, let them hear them, 
i^ot after one has risen from the dead, will they listen, {epei oude 
tou egeiromenou apo nekron akouousin.) 

Chapter XIV. (Luke, ch. 17.) 
Verse 1, same as in Luke. 

2. (According to Volkmar.) It would be better for him, if he had 
not been born; or if a millstone were hanged about his neck, and he 
were cast into the sea, than that he should offend one of these little 
ones. 

3 to 9 inclusive, same as in Luke. 

10. So, likewise ye, when ye shall have done all those things which 
are commanded you. 

11, 12, and 13, substantially as in Luke. 

14. And he sent them away, saying: Go, show yourselves unto the 
priests. And it came to pass, that as they went, they were cleansed. 

15, 16, and 17, same as in Luke. 

18. These are not found returning, to give glory unto God. And 
there were many lepers, in the days of Eliseus the prophet, and none of 
these were cleansed, except Naaman the Syrian. 

19 to 37, substantially the same as in Luke. 

Chapter XV. (Luke, ch. 18.) 
Verses 1 to 18 inclusive, same as in Luke. 

19. Jesus said to him. Do not call me good; one is good: the Father. 

20 to 30 inclusive, same as in Luke. (Verses 31 to 34 inclusive, of 
l/uke, not in Marcion.) 

31. (In place of 35 to 43 inclusive, in lyuke, were this verse and the 
following:) And it came to pass, as he came near Jericho, a blind 
man cried out, Jesus, thou son of David, have mercy on me. 



284 FOURTH PERIOD — A. D. 130 TO A. D. 170. 

32. And when he had healed him, he said, Thy faith hath sayed 
thee. 

Chapter XVI. (Luke, ch. 19.) 

Verses 1 to 8 inclusive, same as in Luke. 

9. And Jesus said unto him, This day is salvation come unto this 
house. 

10 to 28 inclusive, same as in Luke. 

(Verses 29 to 48 of Luke, not in Marcion.) 

Chapter XVII. (Luke, ch. 20,) 

Verses 1 to 8 inclusive, same as in Luke. (Verses 9 to 18 of Luke^ 
not in Marcion.) 

9, (19 of Luke.) And the chief priests and the scrihes the same 
hour sought to lay hands on him, and they feared the people. 

10 to 24 inclusive, same as 20 to 34 of Luke. 

25. (35 of Luke.) But they who shall be accounted worthy of God, 
to obtain that world, and the resurrection from the dead, neither 
marry nor are given in marriage. 

26, same as 36 of Luke. (Verses 37 and 38 of Luke, not in Marcion.) 
27 to 35 inclusive, same as 39 to 47 of Luke. 

Chapter XVIII. (Luke, ch. 21.) 

Verses 1 to 17 inclusive, same as in Luke. (Verse 18 of Luke, not 

in Marcion.) 

18 and 19, same as 19 and 20 of Luke. (Verses 21 and 22 of Luke, 
not in Marcion.) 

20 to 35 inclusive, same as 23 to 38 of Luke. 

(Dr. Lardner thought, the first 18 verses of 21st Luke were not in 
Marcion. But later authorities include vv. 1 to 17.) 

Chapter XIX. (Luke, ch. 22.) 
Verses 1, 2 and 3, same as in Luke. 

4. And he communicated with the captains, how he might betray 
him unto them. 

5, 6 and 7, same as in Luke. 

8. And he said to Peter and the rest. Go and prepare, that we may 
eat of the passover. 



THE GOSPEL OP MARCION. 285 

{Kai eipct to Petro kai tois loipois^ apelthontes etoimasate^ hina 
phagomen to pascha.) 

9 to 13 inclusive, same as in lyuke. 

14, And he sat down, and the twelve apostles with him. 

15. Same as Luke, except pros autous in I^uke. 

(Verses 16, 17 and 18 of Ivuke, not in Marcion.) 

16 to 24 inclusive, same as 19 to 27 of Ivuke. (Verses 28, 29 and 30 
of Luke, not in Marcion.) 

25 to 28 inclusive, same as 31 to 34 of Luke. (Verses 35 to 38 of 
Luke, not in Marcion.) 

29 to 38 inclusive, substantially the same as 39 to 48 of I^uke. 
(Verses 49, 50 and 51 of Luke, not in Marcion.) 
39 to 49 inclusive, same as 52 to 62 of I^uke. 

50, substantially the same as 63 of Luke. 

51. (64 of Luke.) And striking him, they said: Prophesy: Who is 
it that smote thee ? 

52 to 58 inclusive, same as 65 to 71 of Luke, 

Chapter XX. (Luke, ch. 23.) 

Verse 1, same as in Luke. 

2. And they began to accuse him, saying: We found this fellow per- 
verting the nation, and destroying the law and the prophets; forbid- 
ding to give tribute to Caesar, and turning away the women and 
children. 

3 to 32 inclusive, same as in Luke. 

33. And coming to the place called the place of Calvary, (place of a 
skull, hr anion topos,) they crucified him and divided his garments; 
and the sun was darkened. 

34 to 42 inclusive, same as in Luke, excepting from Luke the por- 
tions contained in verse 33 of Marcion. 

(Verse 43 of Luke, not in Marcion.) 43, same as 44 of Luke. 

44. (45 of Luke.) And the vail of the temple was rent in the 
midst. 

45. (46 of Luke.) And crying out with a loud voice, he expired. 
46, 47 and 48, same as 47, 48 and 49 of Luke. 

49. (50 to 53 of Luke.) And behold, a man named Joseph taking 
down the body, wrapped it up, and placed it in a hewn tomb. 



286 FOURTH PERIOD — A. D. 130 tO A. D. 170. 

50 and 51, same as 54 and 55 of Luke. 

52. (56 of Luke.) And returning, they rested the sabbath day, 
according to the commandment. 

Chapter XXI. (I^uke eh. 24.) 
Verses 1 to 4 inclusive, same as in Luke. 

5. And as they were afraid, and bowed down their faces to the 
earth, those in white clothing said to them. Why seek ye the living 
among the dead ? 

6. He has risen; remember what he said while yet living, {eti on.) 

7. That it was necessary for the Son of Man to suffer, and be deliv- 
ered up. 

8 to 24, same as in Luke. 

25. Then he said to them, O fools, and slow to believe all that he 
said unto you! 

26, same as in Luke. [Verse 27 of Luke not in Marcion.] 
27 to 30 inclusive, same as 28 to 31 of Luke. 

31. (32 of Luke.) And they said one to another. Did not our hearts 
burn within us, while he talked with us by the way ? 

32 to 36 inclusive, same as 33 to 37 of Luke. 

37. (38 and 39 of Luke.) And he said unto them, Why are ye 
troubled ? Behold my hands and my feet; a spirit hath not bones, as 
ye see me have. 

88 to 41 inclusive, same as 40 to 43 of Luke. 

42. (44 of Luke.) These are the words which I spake unto you 
while I was yet with you. 

(Verse 45 of Luke, not in Marcion.) 

43. (46 of Luke.) That thus it behooved Christ to suffer, and to 
rise from the dead, the third day. 

44 to 48 inclusive, same as 47 to 51 of lyuke. 
(Verses 52 and 53 of I,uke, not in Marcion.) 

From the foregoing synopsis the reader can 
write out the Gospel of Marcion, and will have the 
text of that gospel, very nearly as it stood in the 
fourth century. The English reader may pass over, 
as unimportant, the Greek readings not translated, 
and may adopt the corresponding text of Luke. 



marcion and luke. 287 

Marcion and Luke. 

The question of priority, as between these gos- 
pels, is one of the most interesting connected with 
the history of early Christian literature. 

From the commencement of the third, down to 
the beginning of the present century, it has been 
fashionable to accuse Marcion of corrupting the 
Gospel of Luke ; the emphatic and oft-repeated 
assertions of TertuUian and Epiphanius to that 
effect, having been deemed sufficient authority. 

Bishop Marsh was one of the first to do Marcion 
justice. He said there was no proof that Marcion 
used Luke's Gospel at all.' 

Since then, many of the most intelligent Ger- 
man critics have come to the same conclusion. 

Baring-Gould also says : *^ Marcion was too con- 
scientious and earnest a man, wilfully to corrupt a 
gospel.' ' ^ 

This author thinks that the Church of Sinope, 
where Marcion formerly resided, had been fur- 
nished by Paul with a collection of the records of 
the life and teaching of Christ ; that Marcion thus 
obtained his gospel, and brought it to Rome.^ 

Again: "Marcion's Gospel contained a different arrangement of 
the narrative, from the canonical L,uke, and was without many pas- 
sages which it is not possible to believe he wilfully excluded."— [Ibid, 
p. 242. 

(i.) Notes to Michaelis, vol. 3, pt. 2, p. 160. 
(2.) Lost and Hostile Gospels, p. 241 



288 FOURTH PERIOD A. D. 130 TO A. D. 170. 

He afterward speaks of differences of arrange- 
ment, which are unaccountable on the theory that 
Marcion corrupted Luke, and says that Marcion's 
Gospel was without several passages which appar- 
ently favor his views.' 

Canon Westcott is equally explicit in acquitting 
Marcion from the accusation made against him by 
the early fathers of the church. 

He says: "Tertullian and Epiphanius agree in aflarming that 
Marcion altered the text of the books which he received, to suit his 
own views; and they quote many various readings in support of the 
assertion. Those which they cite from the epistles, are certainly 
insuflacient to prove the point; and on the contrary, they go to show 
that Marcion preserved without alteration, the text which he found 
in his manuscript. Of the seven readings noticed by Epiphanius, [in 
the epistles], only two are unsupported by other authority: and it is 
altogether unlikely that Marcion changed other passages, when, as 
Epiphanius himself shows, he left untouched those which are most 
directly opposed to his system."— [History of the Canon, p. 284. 

It is one of the most hopeful signs of the times, 
that men, even in religious matters, can vindicate 
the character of an adversary, after it has been 
aspersed for fifteen hundred years. 

Some writers still persist in repeating the old 
slander. But the more candid and intelligent 
opinion of Westcott and Baring-Gould, is supported 
by Semler, Griesbach, Loeffler, Schmidt, Schleier- 
macher, Hahn, and many others. 

These writers, perceiving how little reliance is to 
be placed upon the statements of the fathers, in 
matters of critical exegesis, or of authorship, or 
upon their assertions concerning the heretics, have 

(i.) Ibid, p. 243; referring to Luke ii. 51; 13. 30, 34, and 20. 9 to 16. 



MARCION AND LUKE. 289 

examined carefully the text of Marcion, and find- 
ing the statements of Tertullian and Epiphanius 
unsupported by internal evidence, have rejected 
them altogether. 

Which was first written? — Let us now see if 
we cannot ascertain with reasonable certainty 
which was first written ; the Gospel of Luke or the 
Gospel of Marcion. 

The question of priority, in this case, is closely 
connected with that of brevity. 

The first three chapters of Luke were entirely 
wanting in Marcion, except the opening clause in 
the third chapter, which was the commencement of 
the Gospel of Marcion : *^In the fifteenth year of 
the reign of Tiberius Caesar.'^ The balance of the 
first chapter of Marcion is contained with some 
variations in the fourth of Luke. About half that 
chapter is wanting entirely, in Marcion. 

After passing this, the different chapters of the 
two gospels correspond, the 2d of Marcion with 5th 
of Luke, 3d of Marcion with 6th of Luke, and 
so on. 

The Gospel of Luke is the most copious through- 
out. The number of verses in Luke in excess of 
those in' Marcion, is as follows : In chapter 7^ 
seven verses : in ch. 8, one ; in ch. 11, ten ; in ch. 
12, three; in ch. 13, seventeen ; in ch. 14, five; 
in ch. 15, twenty-two ; in ch. 18, four; in ch. 19,, 
twenty; in ch. 20, twelve; in ch. 21, three; in 
ch. 22, thirteen; in ch. .23, one, and in ch. 
24, four: total 122 verses. To this add the 



290 FOURTH PERIOD — A. D. 130 TO A. D. 170. 

excess of 23 verses in the 4th chapter of Luke, and 
we have altogether 145 verses, or more than three 
average chapters. Add the first three chapters of 
Luke, which are entirely wanting in Marcion, and 
the result is, more than six chapters, or more 
than one- fourth of the entire Gospel of Luke, 
wanting in Marcion. 

But this is not all. In a number of places, the 
verses of Marcion are shorter. Then, again, two 
or more verses of Luke are contained, in substance, 
in one of Marcion, and in one place, nine verses of 
Luke in two of Marcion. 

The Law of Accretion. 



LUKE AND MARCION COMPARED. 

Leaving out of view, for the present, the whole- 
sale accumulation of matter, aggregating 315 verses, 
the law of accretion will be well illustrated by those 
cases where one or more verses in Marcion are found 
swollen into several in Luke, or where a single pas- 
sage has additions. They are as follows : 

I. 



Marcion, ch. 1, v. 4. 

Saying, I<et us alone; what have 
we to do with thee, Jesus V 



Luke, ch. 4, v. 34. 

Saying, I^et (us) alone; what 
have we to do with thee, Jesus of 
Nazareth? 



The difference is important. According to 
Matthew, the parents of Jesus, when they returned 
from Egypt, being warned of God in a dream, 
turned aside, (they were going to Bethlehem or 
Jerusalem,) into the parts of Galilee, that a certain 



MARCION AND LUKE COMPARED, 



291 



prophecy might be fulfilled. The language does» 
not imply that Nazareth was their residence. 

The theory of the author of Luke was, that 
Nazareth was their residence. Accordingly, in this 
passage, which, though followed in Mark, has no 
parallel in Matthew, Jesus is addressed as ''of 
Nazareth," a phrase not in Marcion. 

II. 
A corresponding variation will be found in 



Marcion, 1. 10. 

And he came to Nazareth, and 
as his custom was, etc. 



Luke, 4. 16. 

And he came to Nazareth, 
where he had been brought up; 
and as his custom was, etc. 



These are probably interpolations, made for the 
purpose of establishing Nazareth as the birth-place 
of Jesus. 



III. 



Marcion, 3. 19. 



And the whole multitude sought 
to touch him. 



Luke, 6. 19. 

And the whole multitude sought 
to touch him; for there went vir- 
tue out of him, and healed (them) 
all. 



There is no reason why Marcion, who had not 
rejected the miracles of Christ, should omit the 
closing sentence. It is more probable that it was 
added in Luke, to give expression to a very natural 
inference on the part of the writer, as to the object 
of the multitude in pressing forward toward Jesus ,^ 
and seeking to touch him. 

There is no parallel in the other gospels. 



292 FOUETH PERIOD A. D. 130 TO A. D. 170. 



IV. 



Maroion, 4. 



And going into the house of a 
Pharisee, he ate with him. 



Luke, 7. 36. 

And one of the Pharisees de- 
sired him that he would eat with 
him. And he went into the 
Pharisee's house, and sat down to 
meat. 



.Jesus and the sinful woman. 



Makcion, 4, 30. 

But a sinful woman, standing 
near, before his feet, washed them 
with tears, and anointed them, 
and kissed them. 



Luke, 7. 37 and 08. 

37. And behold, a woman in the 
city, who was' a sinner, when she 
knew that (Jesus) sat at meat in 
the Pharisee's house, brought an 
alabaster box of ointment, 

38. And stood at his feet, be- 
hind (him,) weeping, and began to 
wash his feet with tears, and did 
did wipe (them) with the hairs of 
her head, and kissed his feet, and 
anointed (them) with the oint- 
ment. 



This touching incident, simply and beautifully 
told in the sixteen Greek words of Marcion, is spun 
out, by the author of Luke, into more than three 
times the number, with no improvement in the 
story. The washing of the feet of Jesus, which in 
Marcion is left as a figurative expression, denoting 
the great grief of the woman, is stated in Luke as 
an actual fact. While weeping, *'she began to wash 
his feet with tears.'' Then, having washed them, 
she must needs ''wipe them with the hairs of her 
head.'' 



There can be but little doubt, that Marcion was 
first written , and that the author of Luke drew 
upon his imagination in filling up the text. 



MAECION AND LUKE COMPARED. 293 

Again, there is a similar variation, in the follow- 
ing reference to the same transaction : 



Vi. 



Marcion, 4. 36. 

And he turned to the woman, 
and said unto Simon, Seest thou 
this woman ? I entered into thy 
house; thou gavest me no water 
for my feet. She has washed my 
feet with her tears, and has 
anointed them, and kissed them. 



Luke, 7. 44 to 46. 



44. And he turned to the wo- 
man, and said unto Simon, Seest 
thou this woman ? I entered in- 
to thine house; thou gavest me 
no water for my feet. But she 
hath washed my feet with tears, 
and wiped (them) with the hairs 
of her head. 

45. Thou gavest me no kiss; 
but this woman, since the time T 
came in, hath not ceased to kiss 
my feet. 

46. My head with oil thou didst 
not anoint; but this woman hath 
anointed my feet with ointment. 



The use here, by Jesus himself, of the figurative 
expression, ''she hath washed my feet with tears,'' 
misled the author of Luke into conceiving, and 
hence expressing, a literal and complete washing 
of feet, followed by wiping them in the manner 
described. 

This account is not in the other canonical gos- 
pels. It is simply a question between Marcion and 

Luke. 

yn. 

JESUS REBUKING THE STORM. 



Marcion, 5. 22. 
He was sleeping with the sail- 



ors, and he arose, and rebuked 
the wind, and the sea. 



Luke, 8. 23, 24. 

23. But as they sailed, he fell 
asleep; and there came down a 
storm of wind on the lake; and 
they were filled (with water), and 
were in jeopardy. 

24. And they came to him, and 
awoke him, saying: Master, Mas- 
ter, we perish I Then he, arose, 
and rebuked the wind, and the 
raging of the water: and they 
ceased, and there was a calm. 



294 FOUETH PEEIOD — A. D. 130 TO A. D. 170. 

The language of Marcion, as given by Epiphan- 

ius, is highly elliptical. It was probably preceded 

by some sentence having reference to the storm. 

The text of the synoptics is more copious ; 

especially Mark, in which a pillow is provided 

for the head of Jesus. 

VIII. 

HEALING OF THE WOMAN. 
Marcion, 5. 41. Luke, 8. 43 to 45. 

And a woman, touching him, 43. And a woman, having an 

issue of blood twelve years, who 
had spent all her living upon 
physicians, neither could be 
healed by any, 

44. Came behind (him), and 
touched the border of his gar- 
ment; and immediately her issue 
of blood stanched. 

45. And Jesus said, Who 
touched me? When all denied, 
Peter and they who were with 
him, said. Master, the multitude 
throng thee and press [thee], and 
sayest thou, Who touched me ? 



was healed of an issue of the 
blood. And the Lord said, who 
has touched me ? 



If these accounts come from a common manu- 
script, it had passed through many hands, before 
reaching the author of Luke. 



IX 



Marcion, 6. 22. 



Saying: The Son of Man must 
suffer many things, and be put to 
death, and after three days, rise 
again. 



Marcion, 6. 30. 
And behold two men talked 

with him; Elias and Moses in 
glory. 



Luke, 9. 22. 

Saying: The Son of Man must 
suffer many things, and be reject- 
ed by the elders, and chief priests 
and scribes, and be slain, and be 
raised the third day. 

Luke, 9. 30, 31. 

30. And behold, there talked 
with him two men, who were 
Moses and Elias; 

31. Who appeared in glory, and 
spake of his decease, which he 
should accomplish at Jerusalem. 



MAKCIOX AND LUKE COMPAEED 



295 



XI, 
Marcion, 6. 34. 



XII, XIII 



From the cloud a voice, saying: 
This is my beloved son. 



Marcion, 6. 40. 

And he said to them, O, faith- 
less generation; how long shall I 
suffer you ? 



Marcion, 7. 21. 

In that hour, he rejoiced in the 
spirit, and said: 1 thank thee, 
Lord of heaven, that, etc. (bal- 
ance of the verse substantially as 
in Luke.) 



Marcion, 7. 25. 

Master, doing what shall I ob- 
tain life ? 



XIV. 

Luke, 9. 35. 



And there came a voice out of 
the cloud, saying: This is my be- 
loved son. Hear him. 



Luke, 9. 4L 

And Jesus answering said: O 
faithless and perverse generation! 
How long shall I be with you, 
and suffer you ? 



Luke, 10. 21. 

In that hour, Jesus rejoiced in 
spirit, and said, I thank thee, O 
Father, Lord of heaven and 
earth, that, etc. 



Luke, 10. 25. 

Master, what shall I do to in- 
herit eternal life ? 



The word aionion, (eternal,) was inserted by the author of Luke, to 
make more clear the meaning of Marcion. 

The argument of Tertullian, (adv. Mar. 4. 25), that Marcion struck 
out aionion, so that the question might be confined to this life, is 
weak and untenable. 



XV, XVI, XVII. 



Marcion, 7. 26. 



And he said unto him, What is 
written in the law ? 



Marcion, 8. 5. 

And shall go unto him at mid- 
night, asking for three loaves ? 



Marcion, 8. 6. 

Ask andit shall hegiYen.iAitei- 
te, kai dotheesetai.) 



Luke, 10. 26. 



He said unto him, "What is 
written in the law ? How read- 
est thou? 

Luke, 11. 5. 

And shall go unto him at mid- 
night, and say unto him. Friend, 
lend me three loaves. 



Luke, 11. 9. 

Ask, and it shall be given you. 
{Aiteite, kai dotheesetai humin.) 



296 FOURTH PERIOD — A. D. 130 TO A. D. 170. 



XVIII, XIX, XX. 



Marcion, 8. 7, 8. 

Who of you, being a father, if 
his son ask a fish, instead of a fish, 
will give to him a serpent ? Or 
instead of an egg, a scorpion ? 



If ye, then, being evil, know 
how to give good gifts unto your 
children, how much more your 
Father who is in heaven ? 



Marcion, 8. 24. 

This is an evil generation; they 
seek a sign; no sign shall be given 
it. 



Marcion, 9.4. 
I say unto you, be not afraid of 



them that kill the body; fear him 
who has power after killing, to 
cast into hell, [eis geennan.] 



IvUKE, 11. 11 to 13. 

11. If a son shall ask bread of 
any of you that is a father, will 
he give him a stone ? Or if (he 
ask) a fish, will he for a fish, give 
him a serpent ? 

12. Or if he shall ask an egg, 
will he offer him a scorpion ? 

13. If ye then, being evil, know 
how to give good gifts unto your 
children, how much more shall 
(your) heavenly Father give the 
Holy Spirit to them that ask 
him? 

Luke, 11. 29. 

This is an evil generation; they 
seek a sign, and there shall no 
sign be given it but the sign of 
Jonas the prophet. 



Luke, 12. 4, 5. 

4. But I say unto you, my 
friends, be not afraid of them 
that kill the body, and after that, 
have no more that they can do. 

5. But I will forewarn you 
whom ye shall fear; fear him 
who, after he hath killed, hath 
power to cast into hell, [eis teen 
geennan.] Yea, I say unto you, 
fear him. 



The last passage illustrates, throughout, the 
prevailing practice of verbal accumulation. The 
language of Jesus, ^'I say unto you,'' becomes, 
when it reaches the author of Luke, ^^I say unto 
you, my friends ;'' *^Be not afraid of them that 
kill the body,'' becomes, ''Be not afraid of them 
that kill the body, and after that, have no more 
that they can do ;" etc. 



MAECION AND LUKE COMPARED. 
XXI, XXII, XXIII, XXIV, XXV, XXVI. 



297 



Marcion, 9. 5. 

Him shall also the Son of Man 
confess before God. 



Marcion, 9. 34. 

And if he shall come in the 
evening watch, and shall find 
them so, blessed are those ser- 
vants. 

Marcion, 9. 42. 
And the Lord of that servant 



will come, and will cut him in 
sunder, and will appoint his por- 
tion with the unbelievers. 



Marcion, 13. 29. 

Abraham saith unto him, They 
have Moses and the prophets, let 



them hear them. Not after one 
has risen from the dead, will they 
listen. 



Marcion, 14. 10. 

So likewise ye, when ye shall 
have done all those things which 
are commanded you. 



Marcion, 15. 31, 32. 

31. And it came to pass, as he 
came near to Jericho, a blind 



Luke, 12. 8. 

Him shall the Son of Man also 
confess before the angels of God. 
[Similar difference in the next 
verse.] 

LUKE, 12. 38. 

And if he shall come in the 
second watch, or come in the 
third watch, and find (them) so, 
blessed are those servants. 



Luke, 12. 46. 

The Lord of that servant will 
come in a day when he looketh 
not for (him), and at an hour 
when he is not aware, and will 
cut him in sunder, and will ap- 
point him his portion with the 
unbelievers. 



Luke, 16. 29 to 31. 

29. Abraham saith unto him, 
They have Moses and the proph- 
ets; let them hear them. 

30. And he said. Nay, father 
Abraham; but if on'^ went unto 
them from the dead, they will re- 
pent. 

31. And he said unto him, if 
they hear not Moses and the 
prophets, neither will they be 
persuaded, though one rose from 
the dead. 



Luke, 17. 10. 



So likewise ye, when ye 
have done all those things which 
are commanded you, say. We are 
unprofitable servants: we have 
done that which was our duty to 
do. 

Luke, 18. 35 to 43. 

35. And it came to pass, that as 
he was come nigh unto Jericho, a 



298 FOURTH PERIOD A. D. 130 TO A. D. 170. 



man cried out, Jesus, thou Son of 
David, have mercy on me. 

32. And when he had healed 
him, he said, thy faith hath saved 
thee. 



certain blind man sat by the way- 
side, begging: 

36. And hearing the multitude 
pass by, he asked what it meant. 

37. And they told him, that 
Jesus of Nazareth passeth by. 

38. And he cried, saying: Jesus 
(thou) Son of David, have mercy 
on me! 

39. And they who went before, 
rebuked him, that he should hold 
his peace; but he cried so much 
the more, (Thou) Son of David, 
have mercy on me! 

40. And Jesus stood, and com- 
manded him to be brought unto 
him; and when he was come near, 
he asked him, 

41. Saying: What wilt thou that 
I shall do unto thee? And he 
said. Lord, that I may receive my 
sight. 

42. And Jesus said unto him. 
Receive thy sight. Thy faith 
hath saved thee. 

43. And immediately he re- 
ceived his sight, and followed 
him, etc. 



XXVII, XXVIII, XXIX, XXX. 
Marcion, 16. 9. Luke, 19. 9. 



And Jesus said unto him, This 
day is salvation come to this 
house. 



Marcion, 19. 4. 

And he communicated with the 
captains, how he might betray 
him unto them. 



Marcion, 19. 14. 

And he sat down, and the 
twelve apostles with him. 

Marcion, 19. 51. 

And striking him, they said 
Prophesy; who is it that smote 
thee? 



And Jesus said unto him. This 
day is salvation come to this 
house, forasmuch as he also is a 
son of Abraham. 

Luke, 22.;^4. 

And he went his way, and com. 
muned with the chief priests and 
captains, how he might betray 
him unto them. 

Luke, 22. 14. 

And when the hour was come, 
he sat down, and the twelve apos- 
tles with him. 

Luke, 22. 64. 
And when they had blindfolded 
him, they struck him on the face; 
and asked him, saying: Prophesy, 
who is it that smote thee? 



MARCION AND LUKE COMPARED, 



299 



The account in Marcion, besides being shorter, 
is the more natural. Being struck from behind, 
or by a stranger, Jesus was called upon to tell who 
struck him. It was an impulsive action. 

But the author of Luke has the Jews deliberately 
blindfold Jesus, before striking him. 



XXXI. 



Marcion, 20. 45. 



And crying out with a loud 
voice, he expired. 



Luke, 23. 46. 



And when Jesus had cried with 
a loud voice, he said, Father, into 
thy hands I commend my spirit; 
and having said thus, he gave up 
the ghost. 



These dying words of Jesus are not in either of 
the other three canonical gospels. They may have 
been taken by the author of Luke from the Acts of 
Pilate, or from a later version of the manuscript 
used by Marcion. 

XXXII. 



Marcion, 20. 49. 

And behold, a man named Jo- 
seph, taking down the body, 
wrapped it up, and placed it in a 
hewn tomb. 



Luke, 23. 50 to 53. 

50. And behold, (there was) a 
man named Joseph, a counselor; 
(and he was) a good man, and a 
just; 

51. (The same had not consent- 
ed to the counsel and deed of 
them;) he was of Arimathea, a 
city of the Jews; who also himself 
waited for the kingdom of God. 

52. This man went unto Pilate, 
and begged the body of Jesus. 

53. And he took it down, and 
wrapped it in linen, and laid it in 
a sepulcher, that was hewn in 
stone, wherein never man before 
was laid. 



300 FOURTH PERIOD — A. D. 130 TO A. D. 170. 



Marcion, 20. 52. 

And returning, they rested the 
sabbath day, according to the 
commandment. 



Marcion, 21. 6. 

He has risen; remember what 
he said, while yet living. 



Marcion, 21. 7. 

That it was necessary that the 
Son of Man should suffer, and be 
delivered up. 



MARCION, 21. 37. 
And he said unto them, why 

are ye troubled? Behold my 

hands and my feet, a spirit hath 
not bones, as ye see me have. 



XXXVI. 

Luke, 23. 56. 

And they returned, and pre- 
pared spices and ointments; and 
rested the sabbath day, according 
to the commandment. 



Luke, 24. 6. 

He is not here, but is risen; re- 
member how he spake unto you, 
when he was yet in Galilee. 



Luke, 24. 7. 

Saying: The Son of Man must 
be delivered into the hands of 
sinful men, and be crucified, and 
the third day rise again. 

Luke, 24. 38 and 39. 

38. And he said unto them, 
Why are ye troubled ? and why 
do thoughts arise in your hearts ? 

39. Behold my hands and my 
feet, that it is I, myself; handle 
me and see; for a spirit hath not 
flesh and bones, as ye see me 
have. 



THE OTHER SIDE. 



We will now give the cases where the text of 
Marcion is the more copious : 



1. 



Marcion, 5. 20. 



Luke, 8. 21. 



According to Volkmar, (though not in the 
schedule or scholion of Epiphanius), in this verse, 
after the words, **And he answered and said unto 
them/' is the question, ^'Who are my mother and 
my brethren?'' Balance of the verse, same as in 
Luke. 



MARCION AND LUKE COMPARED, 



301 



Volkmar may have taken some of his variations 
from the *' Dialogues/' etc., attributed to Origen, 
to which he appears to have given too much 
attention. 

II, III, IV, V, VI. 



Marcion, 9. 26. 

And your Father knoweth that 
ye have need of these things of 
the flesh; {ton sarkikon.) 

Marcion, 14. 2. 

(On the authority of Volkmar.) 
It would be better for him if he 
had not been born; or if a mill- 
stone were hanged about his 
neck, etc. 

(This may have been the read- 
ing of Luke at that time. See 
Tertullian adv. Marcion, 4. 35.) 

Marcion, 17. 25. 

But they who shall be account- 
ed worthy of God, to obtain that 
world, etc. 

Marcion, 20. 2. 

And they began to accuse him, 
saying: We found this fellow 
perverting the nation, and de- 
stroying the law and the prophets, 
and forbidding to give tribute to 
Caesar, and turning away the 
women and children. 

Marcion, 21. 5. 

And as they were afraid, and 
bowed down their faces to the 
earth, those in white clothing 
said to them, etc. 



Luke, 12. 30. 

And your Father knoweth that 
ye have need of these things. 

Luke, 17. 2. 

It were better for him, that a 
millstone were hanged about his 
neck, etc. 



Luke, 20. 35. 

But they who shall be account- 
ed worthy to obtain that world, 
etc. 

Luke, 23. 2. 

And they began to accuse him 
saying: We found this (fellow) 
perverting the nation, and for- 
bidding to give tribute to Caesar, 
saying that he himself is Christ, 
a king. 



Luke, 24. 6. 

And as they were afraid, and 
bowed down (their) faces to the 
earth, they said unto them, etc. 



Here are six cases in Marcion, against thirty-six 
in Luke ; or 35 new words in Marcion, to 660 in 
Luke. If to these we add 315 verses of Luke which 
are not in Marcion in any form, we have a ratio of 
1 to 230. 



302 FOURTH PERIOD A. D. 130 TO A. D. 170. 

The strength of the argument, then, based upon 
the principle of accretion, would be 230 to 1, that 
the Gospel of Marcion was first written. 

But there is other evidence of priority. The 
Gospel of Marcion is more simple and natural, not 
only in the mode of expression, but in the order of 
arrangement. 

In the fourth chapter of Luke, Jesus is repre- 
sented as being tempted in the wilderness, immedi- 
ately after his baptism ; thence he returned into 
Galilee, and came to Nazareth ; [Luke, 4. 16] ; 
where his public ministry commenced . But though 
commencing, at Nazareth, he is made to refer [v. 
23] , to works which he had done at Capernaum ; a 
place to which he goes, afterward ;[v. 31.] 

In Marcion, on the contrary, his public ministry 
commenced at Capernaum; [Marcion, 1. 1] ; 
whence, [v. 10] , he came to Nazareth, and preached ; 
and here, in the natural order, [v. 13] , he refers to 
the works done at Capernaum. 

This accords with the Gospel of Matthew, which 
represents that Jesus did not commence preaching 
until after he had taken up his residence in Caper- 
naum. [Matt. 4. 13 to 17.] Mark follows Luke. 
Matthew and Marcion were probably from a com- 
mon manuscript. 

In the Gospel of John, Jesus is represented as 
performing his first miracle in Cana of Galilee, 
after which he went down to Capernaum. [John 
2. 11, 12.] This, therefore, is confirmatory of 
Marcion. 

It is probable that in Luke, the manuscripts were 



MABCION AND LUKE COMPARED. 303 

put together out of their natural order, and that 
this disorder was followed in Mark. It was the 
opinion of Griesbach that the author of Mark had 
before him the whole of the present Gospel of Luke. 
Schleiermacher thinks he had some of the manu- 
scripts which comprise the Gospel of Luke.' 

At the same time, the fact that nearly every word 
of Marcion is in Luke, besides much additional 
matter, is strongly suggestive of the theory, that 
the author of Luke had before him, besides other 
material, the Gospel of Marcion entire. On the 
supposition that Marcion was last written, it is dif- 
ficult to conceive why he should have excluded so 
large a part of the Gospel of Luke, especially as it 
is now conceded that it was not done for dogmatic 
purposes. On the other hand, if Luke was written 
last, the accumulations were in accordance with the 
spirit of the age, and the practice of the times. 
Besides, it was necessary to have a gospel different 
from that of Marcion, who was a heretic. There is 
no satisfactory evidence that Marcion had seen 
either of the canonical gospels, or had even heard 
of them. 

The first two chapters of Luke were wanting in 
the gospels of the first century. They were also 
wanting in the Gospel of the Hebrews, or Naza- 
renes, about A. D. 125, as well as in the Gospel of 
Marcion, A. D. 145. They first appeared in the 
Protevangelion, about A. D. 125, and were prob- 
ably not deemed by Marcion, authentic. 

(i.) Schleiermacher on Luke, p. 91. 



CHAPTER XXL 

SECOND HALF OF FOURTH PERIOD. 



Justin Martyr. — A. D. 150 to 160. 

There has been much diversity of opinion as to 
the time when Justin Martyr lived, and wrote his 
far-famed Apologies. 

His first Apology was supposed by Page, Nean- 
der, Otto, Semisch and others, to have been written 
A. D. 139. But the reason given for the opinion 
was, that Verissimus became Caesar in 139, and it 
was thought, if the First Apology had been written 
after that date, he would have been styled Caesar 
by Justin. He calls him * 'the philosopher ;'' a 
title in which Justin himself took great pride. He 
says : 

"Do you then, since ye are called pious and philosophers, guardians 
of justice and lovers of learning, give good heed, and hearken to my 
address."— [1st Apology, ch. 2. 

And again: "This judgment of yours, O Urbicus, does not be- 
come the Emperor Pius, nor the philosopher, the son of Caesar, nor 
the sacred senate."— [2d Apology, ch. 2. 

Here Verissimus is called the philosopher, in 
the Second Apology, also, which is admitted by all 



, JUSTIN MARTYR. 305 

to have been written after 139. The title ^ 'philo- 
sopher" was at that time esteemed a very honor- 
able one. The embassy or apology of Athenagoras, 
A. D. 177, was addressed as follows : 

''The Embassy of Athenagoras, the Athenian, a 
philosopher and a Christian, concerning Christians, 
to the Emperors Marcus Aurelius Antoninus, and 
Lucius Aurelius Commodus, Armeniaci, Sarmatici, 
and above all, philosophers.^' 

There are other considerations, which go strongly 
against so early a date. 

Justin was born, A. D. 114, and therefore would 
be but 25 years of age in 139. 

Again : Marcion did not come to Rome, until 
about 140. The date is generally fixed at 142. 
But Justin, in the First Apology, speaks of him in 
terms which imply that he had been a long time 
disseminating his doctrines. 

"And there is Marcion, a man of Pontus," says he, '-who is even at 
this day alive, and teaching his disciples to believe in some other god 
greater than the Creator."— [1st Apology, ch. 26. 

Still further: Justin himself says impliedly, 
that he was writing 150 years after Christ : 

"But lest some should, without reason," says he, "and for the per- 
version of what we teach, maintain that we say that Christ was born 
one hundred and fifty years ago, under Cyrenius, and subsequently, 
in the time of Pontius Pilate, taught what we say he taught," etc. 
—[1st Apology, ch. 46. 

Those who contend for an early date, claim that 
Justin is here speaking in round numbers merely. 
But if, when writing in 139, he wished to speak in 



306 FOURTH PERIOD A. D. 130 TO A. D. 170. 

round numbers, would he not have said 140? 
Some writers, seeing that for this reason the date 
should be nearer 150 than 140, have placed it at 
146 to 148. Burton has 148.' 

We think it consists better with the age of Justin, 
and with what he says of Marcion, as well as with 
a true construction of this passage, to take the 150 
years as the true time, certainly the minimum 
time after the birth of Christ, when the First 
Apology was written. This is the opinion of Tille- 
mont, Fleury, Ceillier, Dr. Grabe and others, and 
is sanctioned by the authority of Norton. Dr. 
Davidson speaks of Justin as flourishing about 150, 
though he is inclined to date the Apology two or 
three years earlier. 

We have thought it necessary to review the evi- 
dence on this question, because of its importance, 
and because, though the evidence of a later date 
than 139, appears almost overwhelming, we find, 
in the very valuable encyclopedia of McClintock 
and Strong, it is still stated, that the First Apology 
was written A. D. 139." 

What Gospels were used by Justin? 

This is a question of the highest importance. 
We have now come to the middle of the second 
century, and to one of the ablest and most cele- 
brated of the fathers ; one whose works are famous 
for the zeal and piety which they display. 

(i.) Ecc. Hist, Vol. 2, p. III. 

(2.) Article, "Marcion." The article is accredited to Prof. Worman, of Drew 
Theological Seminary. 



JUSTIN MARTYR. 307 

Canon Westcott, through some seventy- five pages, 
labors with great earnestness, and with much abil- 
ity, to show that Justin Martyr was acquainted 
with the canonical gospels. 

At the very threshold of the subject, we are met 

by the fact, that nowhere in all the writings of 

Justin, does he once so much as mention any of 

these gospels. Nor does he mention either of their 

supposed authors, except John. Once his name 

occurs ; not, however, as the author of a gospel, 

but in such a connection as raises a very strong 

presumption, that Justin knew of no gospel of John 

the Apostle. 

"And further," says he, "there was a certain man with us, whose 
name was John, one of the apostles of Christ, who prophesied, by a 
revelation that was made to him, that those who believed in our 
Christ, would dwell a thousand years in Jerusalem; and that there- 
after, the general, and, in short, the eternal resurrection and judg- 
ment of all men, would likewise take place."— [Dialogue with Trypho, 
eh. 81. 

This language is quite inconsistent with the 
theory that John was the author of a gospel then 
well known and generally received, and which was 
a part of the ^'Memoirs of the Apostles, '^ used and 
referred to by Justin. 

The failure of Justin Martyr to refer to either of 
the supposed authors of the four gospels, as a 
writer of such a book, becomes still more significant, 
when it is considered how often he refers to the Old 
Testament writers by name, (nearly 200 times in 
all) , and that besides the ^ ' Memoirs of the Apostles , '' 
the title of which is somewhat indefinite, he speci- 
fically mentions two gospels, one of which, the 



308 FOURTH PERIOD A. D. 130 TO A. D. 170. 

Acts of Pilate, is still extant. The other, the Gos- 
pel of Peter, is lost. 

The argument of Westcott and others is, that in- 
asmuch as there are found in the canonicals gospels, 
passages closely resembling those quoted by Justin, 
and in two or three instances, passages exactly the 
same,that by the Memoirs of the Apostles, which 
Justin frequently refers to, he must mean the 
canonical gospels. 

On the contrary, it has been shown, by Hilgen- 
feld, Credner, Mayerhoff and others, and more 
lately by the author of ^'Supernatural Religion,^' 
who has reviewed the whole subject with great abil- 
ity, that the argument based upon the similarity of 
these passages , is entirely inconclusive ; and that 
except in two or three instances, it becomes neces- 
sary, in order to obtain parallels, to put together, 
not only passages from different portions of the 
same gospel, but in some cases, passages from dif- 
ferent gospels. Also, that by this process the con- 
nection is broken up, while the quotations in Justin 
have, for the most part, a consecutive order, and, 
as is shown in the context, had such an order in the 
gospel from which they were taken. 

There are also a number of sayings of Christ, 
given by Justin as quotations, which are not in the 
canonical gospels at all. 

Again, the references of Justin to the various in- 
cidents in the life of Jesus, show a divergence from 
the canonical gospels, not only in the mode of 
stating facts, but in the facts themselves. In some 



JUSTIN MARTYR. 309 

instances, they point to a known source, whence 
they were taken. 

While in Luke and Matthew the genealogy of 
Jesus is traced through Joseph, Justin traces it 
through Mary. In the Protevangelion, of the use 
of which by Justin there is much evidence, Mary is 
said to be of the lineage of David.' 

Justin, in relating the announcement to Mary, 
has the angel say, ^'Behold, thou shalt conceive of 
the Holy Ghost, and shalt bear a Son, and he shall 
be called the Son of the Highest, and thou shalt 
call his name Jesus, for he shall save his people 
from their sins.'^^ 

In the Protevangelion, the angel says to Mary : 

"The power of the Most High shall overshadow thee; wherefore also 
the holy thing which shall be born of thee shall be called the Son of 
the Highest, [in one version, the 'Son of the living God,'] and thou 
shalt call his name Jesus; for he shall save his people from their sins." 
^Chapter 11. 

In Luke, the closing of the salutation is, 

"Therefore also, that holy thing which shall be bom of thee shall be 
called the Son of God."— [Luke, 1. 35. 

The closing phrase, ^^for he shall save his people 
from their sins,'' which is exactly the same in the 
Apology and in the Protevangelion, is not in this 
passage of Luke ; neither is it in the 31st verse, 
which reads, ^^And behold, thou shalt conceive in 
thy womb, and bring forth a son, and shalt call his 
name Jesus." 

(i.) Protevangelion, ch. lo. 
(2.) Apology, I. 33. 



310 FOURTH PERIOD A. D. 130 tO A. D. 170. 

Again, in one version of the Protevangelion , the 
angels say to Mary, ^'Fear not, Mary, for thou hast 
found favor before the Lord, and thou shalt con- 
ceive of his Word.''' 

Justin, after quoting what the angel said to Mary, 
but without giving his authority, says : 

"It is wrong, therefore, to understand the spirit and power of God, 
as anything else than the Word, who is also the first-born of God, as 
the aforesaid prophet Moses declared; and it was this which, when it 
came upon the virgin and overshadowed her, caused her to conceive; 
not by intercourse, but by power." 

Nothing of this in Luke. Justin then adds : 

"And the name Jesus, in the Hebrew language, means Savior in the 
Greek tongue;" and continuing, he repeats the closing words in the 
announcement to Mary, thus: 

"Wherefore, too, the angel said to the virgin, Thou shalt call his 
name Jesus, for he shall save his people from their sins." — [Apology, 
ch. 33. 

This deliberate repetition of the sentence, in the 
same words, indicates, quite conclusively, that he 
was quoting the words of the Protevangelion, from 
that gospel, or from some other now lost. 

Tischendorf himself thinks this passage was a 
recollection from the Protevangelion, and that it 
was * ^unconsciously added, by Justin, to the 
account in Luke.'"' 

Justin, when speaking of the journey of Joseph 
and Mary to Bethlehem, says : 

"On the occasion of the first census, which was taken in Judea, 
under Cyrenius, he (Joseph) went up from Nazareth, where he lived, 

(i.) Ch. II, as given by Tischendorf, Evang. Apoc. p. 2i. 
(2.) Wann wurden, etc. p. 'JT. 



JUSTIN MARTYR. 311 

to Bethlehem, to which he belonged, to be enrolled; for his family 
was of the tribe of Judah, which then inhabited that region."— [Dia- 
logue with Trypho, ch. 78. 

The differences between the account of Justin, 
and that in Luke, are manifest. 

In the one, the census was taken in Judea. (In 
the Protevangelion, all the Jews were to be taxed, 
who were of Bethlehem, in Judea.) In the other, 
the census was to extend to all the world, or in 
other words, to the whole Roman Empire. In the 
one, (not in this passage,, but in 1st Apology, ch. 
34), Cyrenius is styled '^your first procurator in 
Judea,'' and in this passage it is stated, that the 
going to Bethlehem was on the occasion of the first 
census which was taken under him. In the other, 
the census is spoken of as being made when Cy- 
renius was governor of Syria. In the one, the 
descent of Joseph is said to be from the tribe of 
Judah. In the other, it is asserted that he was of 
the house and lineage of David, and that is given 
as the reason for going to Bethlehem, it being the 
city of David. 

Justin represents Jesus as having been born in a 
cave,^ So do the Protevangelion, and the Gospel 
of the Infancy. In the 70th and 78th chapters of 
the Dialogue, Justin quotes from Isaiah 33. 16, to 
prove that it was necessary, for the fulfillment of 
prophecy, that Christ should be born in a cave. 
That the birth of Christ took place in a cave, was 
believed generally by the fathers. Origen and 

(i.) Dialogue, ch. 78. 



312 FOUBTH PERIOD — A. D. 130 TO A. D. 170. 

Eusebius state that the cave was shown in their 
day/ 

''Later Fathers/' says Westcott, ''speak of the 
cave, without any misgivings that they contradict 
St. Luke.'' ^ 

Justin, when referring to the magi, nearly every 
time speaks of their coming from Arabia ; making 
the assertion no less than nine times. This must 
have been taken from some gospel now lost. 

Justin says, speaking of Christ, 

"He was deemed a carpenter, (for he was in the habit of working 
as a carpenter, when among men, making plows and yokes; by which 
he taught the symbols of righteousness and an active life.)"— [ Dial, 
eh. 88. 

In the copy of the Gospel of the Infancy pub- 
lished by Tischendorf,^ it is said of Jesus, 

"Now his father was a carpenter, and made at that time, plows and 
yokes." 

Justin speaks of a fire in the River Jordan, when 
Jesus was baptized. So did the Gospel of the He- 
brews.^ It is also mentioned in "The Preaching 
of Paul. "5 

Justin has the Holy Spirit say to Jesus, at his 
baptism, "This is my beloved Son ; to-day have I 

(i.) Origen, cont. Cels. i. 51, and Euseb. Vita Const. 3. 40. See also Socrates, 
Ecc. Hist. I. 17; Sozomen, Ecc. Hist. 2. 2; Epiph. Haer. 20. i; Jerome, Ep. 58, ad Paul. 
The reference to the cave by Gregory Nyssen, has already been given. (Ch. 10,) Ori- 
gen refers to the Gospel of the Infancy. 

(2.) Canon, p. 92, note; referring to Origen and Epiphanius. 

(3.) Ev. Apoc. p. 144. 

(4.) See chopter 4 of this work, fragment from Epiphanius. 

(5.) Treatise on Re-Baptism, apppended to Cyprian's works. 



JUSTIN MARTYR. 313 

begotten thee." The same form of expression was 
in the Gospel of the Hebrews, and was quoted by 
others of the fathers. 

These are some of the indications, and it must 
be admitted they are plain ones, showing that 
Justin made extensive use of other gospels. 

Some of those used by him, are expressly named. 
— Not only does he allude to the Gospel or Me- 
moirs of Peter,' but he twice cites by name, the 
Acts of Pilate, or Gospel of Nicodemus. 

In the 35th chapter of the First Apology, he says 

of Christ, 

"And after he was crucified, they cast lots upon his vesture, and 
they that crucified him, parted it among them. And that these things 
did happen, you can ascertain from the Acts of Pontius Pilate." 

Some writers have thought that the reference 
here is to the official report, said to have been made 
by Pilate to Tiberius. At the same time it is con- 
ceded, that even if such a report was made, Justin 
had never seen it. These writers do not explain, 
how he could so confidently refer to a report which 
he had never seen, or how such a report could con- 
tain an account so manifestly founded upon Jewish 
prophecies. 

In the text of the gospel called 'The Acts of Pi- 
late,'^ as published in the Orthodoxographa of 
Grynseus, is the following : 

"And divided his garments, and upon his vesture they cast lots."— 
[Acts of Pilate, ch. 10. 

Justin says : 

(i.) See chapter I of this work. 



314 FOURTH PERIOD — A. D. 130 TO A. D. 170. 

"They cast lots upon his vesture, and they that crucified him, parted 
it among them;" 

And refers to the Acts of Pilate, as authority for 
the statement. There is but little doubt, that the 
gospel by that name now extant, was the work re- 
ferred to by Justin.' 'It will be seen that the phrase- 
ology is different from that in the canonical gos- 
pels. Davidson also thinks Justin had this 
gospel.^ 

Again : in the 48th chapter of the First Apology, 
Justin says : 

"And that it was predicted that our Christ should heal all diseases, 
and raise the dead, hear what was said: There are these words: 'At 
his coming, the lame shall leap as an hart, and the tongue of the 
stammerer shall be clear speaking; the blind shall see, and the lepers 
shall be cleansed; and the dead shall rise and walk about.' And that 
he did those things, you can learn from the Acts of Pontius Pilate." 

A number of these miracles are reported in the 
Gospel of the Acts of Pilate, including the raising 
from the dead. It is undoubtedly the authority 
referred to in this passage of Justin Martyr. If 
any official report was ever made by Pilate to Ti- 
berius, it would scarcely contain admissions that a 
person whom he had put to death, had performed 
such miracles. 

If, then, as there is every reason to believe, the 
Gospel of the Acts of Pilate was the work alluded 
to, we have, on the supposition that the canonical 
gospels then existed, the extraordinary spectacle 
presented, of a writer of the middle of the second 

(i.) This is the opinion of Tischendorf. — Evang. Apoc. Proleg. p, 64; — Wann 
wurden, etc. p. 82. 
(2.) Canon, p. 100. 



JUSTIN MARTYR. 315 

century, one of the most prominent fathers of the 
church, passing over gospels in general circulation, 
and which were considered authoritative, and as 
evidence of the miracles of Jesus, citing an apocry- 
phal and discredited gospel. 

Various other considerations might be mentioned, 
affecting, with more or less force, the question, as 
to what gospels were used by Justin. But let these 
suffice. 

When it is considered. That no one of the canon- 
ical gospels is expressly mentioned, nor either of 
the supposed writers, except John, and he under 
such circumstances as negative the presumption 
that Justin knew of him as the author of a gospel — 
that Justin refers by name to the writers of the 
Old Testament Scriptures nearly 200 times — ^that 
from a large number of quotations from written 
accounts of the sayings of Christ, only two or three 
agree literally with the canonical gospels — ^that in 
nearly all cases, parallel passages can only be ob- 
tained by patching together different passages, and 
sometimes from different gospels — that Justin 
quotes sayings of Christ not in the canonical gos- 
pels — ^that he refers to incidents in the life of Jesus, 
not found at all in those gospels, but which are in 
other known gospels — and finally that he cites two 
or three such by name, and one of them as author- 
ity for the miracles of Jesus ; it cannot be denied, 
that the evidence that the canonical gospels were 
unknown to Justin Martyr, is very strong, and in- 
deed, well nigh conclusive. 



316 FOURTH PERIOD — A. D. 130 tO A. D. 170. 

There are two circumstances which should be 
mentioned, which are sometimes relied upon to 
break the force of this accumulated evidence. 

One is, that Justin quotes from the Old Testa- 
ment loosely, the difference between his quotations 
and the passages themselves, being, in several in- 
stances, as great as between the quotations which 
have been referred to, and the corresponding pas- 
sages in the New Testament. The proportion of 
exact quotations is, however, much greater in the 
one case than the other, there being over sixty 
from the Old Testament, or nearly one-half of the 
whole number ; while in a large number of other 
instances the variation is very slight. 

In the citations , on the other hand, relating to 
the sayings and doings of Christ, the number of 
exact quotations will not exceed three, out of 
nearly a hundred. Those which are the same, 
consist of the sayings of Christ, which were pre- 
served in other gospels, and by oral tradition. 
Thus, where the quotations are the most important, 
and should therefore more exactly correspond , they 
are found, on the contrary, the more divergent. 

The other circumstance is, that Justin does not 
expressly mention Paul, or his writings. Hence, 
it is argued, his omission to mention other New 
Testament writers, should not be looked on with 
surprise. There is some force in the suggestion. 
At the same time, it is claimed on the other side, 
that there were special reasons for this omission. 
The silence concerning Paul has been referred to 



JUSTIT^^ MARTYR. 317 

the well-known schism between him and Peter. 
Justin's works have been considered as standing 
upon the Petrine side, or at least, as anti-Pauline. 
It is possible that some further explanation of the 
silence of Justin, may be found in the fact, that 
the only collection of Paul's epistles then in circu- 
lation, had been made by Marcion, a heretic, who 
was peculiarly obnoxious to Justin. 

In regard to the '^Memoirs of the Apostles,'' 
which are referred to some fifteen or twenty times 
by Justin, as the source of many of his quotations, 
those who contend that he meant the Gospel of 
the Hebrews,' in support of their theory, point to 
the significant fact that the Gospel of the Hebrews 
was also known as The Gospel of the Twelve Apos- 
tles.' ' This, they think, was ''The Memoirs of the 
Apostles," referred to by Justin Martyr. 

Justin was of Greek descent, but was born at 
Flavia Neapolis, a city of Samaria. He studied in 
the various schools of philosophy, and afterward 
became an earnest and devoted Christian. He 
lived for a while at Ephesus, and then settled in 
Rome. Here he suffered martyrdom, about the 
year 165. 

Doctrines. — Dr. Priestly held that Justin was 
the first who advanced the doctrine of the divinity 
of Christ.^ 

From the time of Justin Martyr, the doctrine of 
the Logos, or Word, which had prevailed in various 

(I.) Davidson, Ewald, Credner, Tischendorf, De Wette, and many others. 
(2.) History of the Corruptions of Christianity, vol. i, p. 46. 



318 FOURTH PERIOD — A. D. 130 TO A. D. 170. 

forms from ancient times , and which, had been so 
extensively treated by Philo, became associated 
with the person of Jesus Christ. 

The '^Word^' of Philo, was '^The first begotten 
Son of God/' ' ^'the first begotten Word/' ^ ^^the 
Image of God/' ''the Divine Word/'^ "his most 
ancient Word/''* ''the Image of God, by which 
the whole world was created.'' But Philo was a 
Jew, and knew nothing of Christ as the Word. 

In the writings of Justin Martyr, this phrase- 
ology was applied to Jesus. ^ A similar application 
of the term was afterward adopted in the Gospel of 
John. 

Paul had applied to Jesus the language of the 
Psalmist, "Thou art my Son ; this day have I be- 
gotten thee/' but he had not identified the Son 
and the Word as the same. The "Word" of Paul 
was the written word of Scripture. 

Philo had said the Word was the first begotten 
Son ; Justin Martyr, applying these terms to Christ, 
asserted that he was the Word, the first and only 
begotten Son of God. In the writings of Justin, 
however, he is still subordinated to the Father. It 
remained for the author of the Gospel of John to 
boldly and unqualifiedly announce that "the Word 
was with God, and the Word was God." 

(i.) De Agricult. sec. 12. 

(2.) De Confus. Ling. sec. 28. 

(3.) De Somniis, 1, sec. 12. 

(4.) Ibid, I. 39. 

(5.) Dialogue, clis. 87 to 100, 105, and other places. 



CHAPTER XXII. 

SECOND HALF OF FOUETH PERIOD.— Continued. 
Apelles — Peregkinus — Marcellina — Philip — Soter — 

MONTANUS — TaTIAN. 

Apelles. — ^A. D. 160. 

Apelles is said to have been excommunicated by 
Marcion. He afterward had a sect and a gospel of 
his own. He was a Gnostic. There were various 
Gnostic sects. One of their cardinal doctrines was 
that Jesus was a man, begotten by man. Some of 
them held that he became Christ, the Son of God, 
at the time of his anointing and baptism. 

"When," says Baring-Gould, "Gnosticism fixed on the anointing as 
the communication to Christ of his divine mission and Messiahship, 
their mention of it was cut out of the gospels in possession of the 
church, and consequently the canonical gospels are without it to this 
day."— [Lost and Hostile Gospels, p. 202. 

Others believed that Jesus and Christ were dif- 
ferent. That Jesus suffered, but Christ only in 
appearance. These were called Docetse. Christ, 
as distinct from the man Jesus, had a pre- exist- 
ence. 

According to the fathers, Apelles denied the 
resurrection of the dead. He published a collection 



320 FOURTH PEEIOD — A. D. 130 TO A. D. 170. 

of revelations which he had received from a noted 
courtezan, by the name of Philumene.' 

Not much reliance is placed upon these asser- 
tions. They are considered slanders by Dr. Lard- 
ner and other candid historians. Especially are 
such statements against prominent women, who 
held heretical opinions, entitled to but little credit. 

Neander defends the character of Apelles, and 
considers his intimacy with Philumene altogether 
blameless.^ 

The Gospel of Apelles. 

But little is known of this gospel. Jerome, in 
the preface to his Commentary on Matthew, and 
Venerable Bede, in his Commentary on Luke, refer 
to the Gospel of Apelles, as one of those alluded to 
in Luke: ^^ Forasmuch as many have taken in 
hand to set forth,^' etc. (Luke, 1. 1.) According 
to these writers, then, the Gospel of Luke was 
written in the latter part of the second century. 

Peregrinus. — ^A. D. 150 to 169. 

Lucian, author of the Dialogues, A. D. 165, 
gives a history of Peregrinus. He says he learned 
a wonderful doctrine of the Christians, by convers- 
ing with their priests and scribes, near Palestine. 

"And in a short time, he showed they were but children to him; for 
he was prophet, high priest, ruler of a synagogue; uniting all offices 
in himself alone. Some books he interpreted and explained; others 
he wrote. They spoke of him as a god, and took him for a law-giver, 

(i.) See Tertullian, de Praes. adv. Haer. c. 30; Epiph. Haer. 44; Austin, de Hser, ad 
Q. 23 in Ap. 

(2. Church History, vol. 2, p. 151. 



PEREGRINUS. 321 

and honored him with the title of master. They still, therefore, wor- 
ship that great man who was crucified in Palestine, because he Intro* 
duced into the world this new religion." i 

Lucian was contemporary with Peregrinus, hav- 
ing been born A. D. 124,^ and living until after 
180.3 The same writer says further, that Pere- 
grinus was a person who rambled from place to 
place, and from one sect of philosophy to another. 
^'Having been guilty of parricide and other crimes, 
he was obliged for a while to leave his native coun- 
try and travel abroad.' ' He was afterward im- 
prisoned. While in prison, he was visited by 
Christians, who administered to his necessities. 
The Governor of Syria set him at liberty. He then 
returned to Parium, his native place, and after- 
ward, about the year 169, he ascended a funeral 
pile, which he had voluntarily prepared, and per- 
ished in the flames, in the sight of all Greece. 

Peregrinus was also called Proteus. His death 
is mentioned by some of the fathers.^ 

Athenagoras refers to it thus : 

'•Of the statues of Alexander and Proteus, (the latter, you are 
aware, threw himself into the fire near Olympia), that of Proteus is 
likewise said to utter oracles." — [Plea for the Christians, ch. 26. 

There is reason to believe that the picture drawn 
by Lucian, was, like his portraiture of Alexander 
Abonotichus, and his casual mention of Apollonius 
of Tyana, colored by the pen of prejudice. 

(i.) De Morte Peregrin, t. i, p. 56";. 

(2.) Moyle's Works, vol. 2, p. 363, 

(3.) Lardner, vol. 4, p. 149. 

(4.) Tertullian, ad Mart. cap. 4, p. 157; Athenagoras, see above. 



322 FOUKTH PERIOD — A. D. 130 TO A. D. 170. 

From other writers there are more favorable 
accounts : 

Ammianus Marcellinus, (3d century), mentions 
his death, and calls him an illustrious philo- 
sopher.' 

Philostratus (210), refers to his death, and speaks 
of him as a cynic philosopher.^ 

Aulus Gellius, (2d century), speaks of him as 
follows : 

"I saw, when I was at Athens, a philosopher named Peregrinus, 
and surnamed afterward Proteus; a man of dignity and fortitude, 
who resided in a little cottage, without the city. As I used to go to 
him frequently, I heard from him many useful and excellent remarks, 
among which this is what I chiefly remember: 

"He said, *A wise man would not be guilty of sin, although gods 
and men were alike ignorant of it.' For he thought a wise man 
would avoid sin, not from the fear of punishment or disgrace, but 
from his sense of duty and love of virtue."— [Noctes Atticae, bk. 12, 
ch. 11. 

He then represents Peregrinus as quoting these 
lines of Sophocles : 

"Nor vainly think your skill can aught conceal; 
Time, that knows all things, shall all truths reveal." 

It is as difficult to reconcile this sprightly picture 
by the author of the Attic Nights, with what is said 
by Lucian, as it is to reconcile the extant Epistles 
of Apollonius with the notice which Lucian chose 
to take of that philosopher. 

Makcellina. — A. D. 160. 
Marcellina was the founder of a sect called Mar- 

(i.) Amm. I. 29, cap. i. 

(2.) De Vit. Soph. i. 2, n i, sec. 13. 



MONTANUS. 323 

cellians. She was a Gnostic — a disciple of Carpo- 
crates. 

The fathers are almost entirely silent concerning 
her. If we are left in ignorance of desirable infor- 
mation, her name has at least been handed down 
free from detraction and calumny. 

SoTER.— A. D. 164. 

Soter was Bishop of Rome, about A. D. 175. 
Dr. Lardner puts him down as one of the writers 
of the second century, whose works are lost, and 
dates his writings, A. D. 164. He may have 
flourished as a writer before he was made bishop. 

Philip.— A. D. 170. 

This writer is in the same category with the pre- 
ceding. He is mentioned with Soter and others, as 
writers of the second century, whose works are 
lost.' 

MoNTANus. — A. D. 170. 

Dr. Priestly thinks many of the Montanists were 
Unitarians. 

Epiphanius gives extracts from the writings of 
Montanus, and shows him to have been a millen- 
arian. 

Apollonius, the Christian writer of the third cen- 
tury, became an active opponent of Montanism, 
and endeavored to counteract the impulse which 
had been given to it by Tertullian. This great 
father had left the catholic church, and had gone 

(i.) Lardner, vol. i, p. 436. 



324 FOURTH PERIOD A. D. 130 TO A. D. 170. 

over to Montanism, about the end of the second 
century. 

Tischendorf says, the opponents of Montanism 
rejected the Gospel of John.' 

Epiphanius mentions the Pepuzians, a sect of 
Montanists, who permitted women to baptize.^ 

Tatian.— A. D. 170. 

Tatian was by birth an Assyrian. He was con- 
verted by Justin Martyr, but afterward became a 
Gnostic, a follower of Marcion. He joined the 
Encratites, and has been considered by some as the 
founder of that sect. 

His Oration against the Greeks is still extant. It 
contains no mention of any of the canonical gos- 
pels. Some writers claim there are passages parallel 
with those gospels. They consist of the sayings of 
Christ, and the better opinion appears to be, that 
they were taken from the Gospel of the Hebrews. 

The Gospel or Harmony of Tatian. 

There is a Harmony of the Gospels attributed to 
Tatian. It is sometimes called, ''The Gospel of 
Tatian.'' 

The work is first heard of in Eusebius, who says, 

"Tatian, however, their former chief, having put together a certain 
amalgamation and collection, I know not how, of the Gospels, named 
this the Diatessaron; which even now is current with some." — [ Ecc. 
Hist. 4. 29. 

(i.) Origin of the Four Gospels, p. 123. 
(2.) Hseer. 49, 2. 



TATIAN. 325 

The next reference to the Gospel of Tatian is by 
Epiphanius. He says : 

"It is said that he (Tatian) composed the Gospel by Four, which is 
called by some the Gospel of the Hebrews."— [Hser. 46. 1. 

It does not appear that either of these writers 
had seen any such gospel. They wrote from hear- 
say ; and the statement of Epiphanius as to the 
name of the gospel, is no doubt based upon the 
passage in Eusebius. 

The third writer is Theodoret. He says : 

"He (Tatian) also composed the gospel which is called the Diates- 
saron, excising the genealogies, and all the other parts which declare 
that the Lord was born of the seed of David, according to the flesh. 
This was used, not only by his own sect, but also by those who held 
the apostolic doctrines, who did not perceive the evil of the composi- 
tion, but made use of the book in simplicity, on account of its con- 
ciseness. T found, myself, upwards of two hundred such books held 
in honor among your churches, and collecting them all together, I 
had them put aside, and instead, introduced the Gospels of the Four 
Evangelists."— [Haeret. Fab. 1. 20. 

The next century, Victor of Capua, referring to 
Tatian's Gospel, called it ^^Diapente;" **The Gos- 
pel by Five.'' ^ 

Such is the evidence concerning the Gospel or 
Harmony of Tatian. Let us attempt to analyze it : 

Epiphanius only states, that it was then said that 
he (Tatian) composed the Gospel by Four ; and im- 
mediately adds that it was called by some the Gos- 
pel of the Hebrews. This was about A. D. 385. 
Half a century later, Theodoret asserts that it was 

(i.) Fabricius, Cod, N. T. i, p. 378. 



326 FOUETH PERIOD — A. D. 130 TO A. D. 170. 

then called the Diatessaron, and states something 
about its composition. 

Independently of Eusebius, then, it only appears 
that in the fourth and fifth centuries it was called 
the Diatessaron, and in the sixth, the Diapente. 

But Eusebius says that Tatian himself called it 
the Diatessaron. This is not the first statement of 
Eusebius tending to give an early date to the can- 
onical gospels, in which he is unsupported by 
earlier authorities. 

The importance of the question renders it neces- 
sary to examine into the credibility of this witness, 
and to endeavor to ascertain whether his unsup- 
ported statement may be relied upon. This sub- 
ject will be treated in the next chapter. 

In the mean time, there is a circumstance dis- 
closed, which in itself goes strongly to rebut the 
presumption that Tatian made use of the four 
gospels. 

It appears from the testimony of Theodoret him- 
self, that he felt under the necessity of suppressing 
this gospel, though it was held in high respect, and 
two hundred were in use in the churches which he 
visited. 

The fact that Theodoret felt obliged to suppress 
it, is inconsistent with the theory that it was a har- 
mony of the four gospels, and throws suspicion 
upon a statement made manifestly for the purpose 
of supporting such an inference. 

(See Note III.) 



CHAPTER XXIIL 

VALUE OF THE TESTIMONY OF EUSEBIUS, 



The Estimate of Friendly Writers. 

Those who are disposed to take the most favor- 
able view of this historian, hold him in low repute 
as a chronicler of facts. 

"The great fault of Eusebius," says canon Westcott, "is a want of 
independent judgment. He writes under the influence of the last in- 
formant, and consequently his narrative is often confused and incon- 
sistent. This is the case, in some degree, with his statements on the 
canon."— [Canon, p. 283.] He believes it possible, however, to ascer- 
tain his real judgment on the question. 

Jones charges him with being too credulous, and 
thinks he was imposed upon, in the correspondence 
between Christ and Abgarus, or else that the cor- 
respondence had been interpolated into the history 
of Eusebius.^ The historian affirms , that he found 
the letters written in the Syriac language, in the pub- 
lic records of the city of Edessa, and that he himself 
translated them into Greek. The letters are very 
generally discredited, as well as the statements 
of Eusebius concerning them. 

(i.) Jones, vol, 2, p. 18. 



328 FOURTH PERIOD — A. D. 130 tO A. D. 170. 

''No one/' says Scaliger, speaking of Eusebius, 
''has contributed more to Christian history, and no 
one is guilty of more mistakes. ' '^ 

His Falsehoods and Forgeries. 

The statements of this historian are made, not 
only carelessly and blunderingly, but in many in- 
stances, in falsification of the facts of history. 

Not only the most unblushing falsehoods, but 
literary forgeries of the vilest character, darken the 
pages of his apologetic and historical writings. 

His misstatements made for the purpose of bring- 
ing into disrepute the Gospel of Peter and other 
writings of the first century, have already been 
noticed. 

As the greater includes the less, we will not stop 
to consider the countless other merely false state- 
ments to be found in his works, but will proceed at 
once to some of the forgeries of which he has been 
convicted. 

Forgeries ok Josephus. 

One of the most notorious of these, is in the ac- 
count of the death of Herod Agrippa. 

In the 12th chapter of Acts, it is stated that 
Herod, while sitting upon his throne, arrayed in 
royal apparel, and as the people were shouting and 
calling him a god, was smitten by the angel of the 



(i.) Elench. Trihaer. c. 29. See also, Father Maimberg's Hist, of Arianism, in 
French, Tom. i, 1. 1, p. 32; and Valesius' Life of Eusebius, prefixed to his Ecclesiastical 
History. 



FORGERIES ON JOSEPHUS. 329 

Lord, and was eaten by worms, and gave up the 
ghost.' 

Josephus says, ^^Agrippa, casting his eyes up- 
ward, saw an owl, sitting upon a rope, over his 
head.'^^ 

Eusebius, in order to make Josephus agree with 
the Acts of the Apostles, struck out of the text of 
the Jewish historian, a whole Greek phrase, mean- 
ing an owl sitting upon a rope or cord, and substi- 
tuted the word meaning angel ; so as to make Jo- 
sephus state that Herod, looking up, saw an angel 
over his head.^ 

This forgery has been known for centuries , and 
is not denied by any. Some endeavor to excuse or 
palliate it, while others pass it over in silence, or 
as a matter of small importance. 

Again : It was the opinion of the learned Dr. 
Lardner, that Eusebius was the one who was guilty 
of the forgery of the passage in Josephus concern- 
ing Christ. 

In the third volume of his works, Dr. Lardner 
did not openly charge this forgery upon Eusebius, 
though he more than hinted that he believed him 
to be the author of it ; saying, 

•'Probably some learned Christian, who had read the works of Jo- 
sephus, thinking it strange that this Jewish historian should say 
nothing of Jesus Christ, wrote this paragraph, in the margin of his 
copy, and thence it came to be afterward inserted into many copies 
of Josephus." 

(l.) Acts, 12. 21 to 23. 

(2.) Antiquities, bk. 19, c. 8, 2. 

(3.) Ecc. Hist. bk. 2, ch. 10. Eusebius omitted the words "boubona epi skoiniou 
tinos," "au owl on a certain rope," and substituted "anggelon," "angel," 



330 FOURTH PERIOD A. D. 130 TO A. D. 170. 

"Who was the first author of this interpolation," said he, "cannot 
be said. Tanaquil Faber (ap. Havercamp, p. 272), suspected Eusebius. 
I do not charge it upon him, but I think it was first made about his 
time."— [Works, vol. 3, p. 542. 

Afterward, however, in the preface to the fourth 
volume, he speaks more plainly, and says: 

"Indeed, it is not Josephus, but Eusebius or some other Christian 
about this time, who composed this paragraph. Every one must be 
inclined to think so, who observes the connection in the Evangelical 
Demonstration, where is the first quotation of It. In the third book 
of that work, Eusebius has a chapter or section, against those who do 
not give credit to the history of our Savior's wonderful works. {^Pros 
tous apenthountas tee tou soteeros heemonperi ton paradoxon prax- 
eon dieegeeseV—[Dem. Ev. 1. 3, c. 7, p. 109.] Where follows an excel- 
lent argument, taken from the internal characters of credibility in 
the evangelical history, the success of the gospel among the Greeks 
and Romans, and barbarians, and the zeal, intrepidity and sufferings 
of Christ's apostles and the first Christians. Then he says: 

*' 'Though the testimony of such men concerning our Savior, must 
be esteemed fully suflicient, it cannot be amiss for me to add, over 
and above, the testimony of Josephus, a Hebrew; who, in the eigh- 
teenth book of the Jewish Antiquities, writing the history of affairs 
in the time of Pilate, speaks of our Savior in these words:* where 
follows the paragraph which we are considering: where" continues 
Dr. Lardner, "our Lord is said to be *a worker of wonderful works,' 
{'Heen gar paradoxon ergon poieetees:') which way of speaking is so 
agreeable to Eusebius, and has such a similitude with his style, that 
I am disposed to put down below, some instances from him; which 
must be of use to satisfy us, that the style of this paragraph is very 
Christian, if it be not the composition of Eusebius himself; as Tana- 
quil Faber suspected." 

(Here follow several quotations from the 'Evangelical Demonstra- 
tion' in the original Greek, showing the frequent use by Eusebius, of 
the phrase, poieetees ergon paradoxon, 'worker of wonderful works.') 
— [Lardner's Works, vol. 4, p. 6. 

Thus it appears that Dr. Lardner, who, in the 
third volume, only intimated a strong suspicion 
against Eusebius, as the author of this forgery, 
now, in the commencement of the fourth volume, 
after considering the matter more fully, draws an 



EUSEBIUS AS A WITNESS. 331 

indictment, charging him openly with the crime ; 
and calling up the case, introduces the evidence. 
The words ^^or some other Christian about this 
time,'' contained in the indictment, are to be con- 
sidered as surplusage ; since the evidence and the 
argument are directed against Eusebius himself. 

There are other gross liberties taken by Eusebius 
with the writings of Josephus. 

He transcribes Josephus' account of Theudas, 
and applies it as confirmatory of Acts, 5. 36 ; while 
in fact, it disagrees with the account in Acts so 
much as to have made commentators great trouble. 
He quotes the passage from the fifth chapter of the 
twentieth book of the Antiquities, and asserts that 
the Theudas there mentioned is the same referred 
to in the Acts ; skillfully suppressing the fact, that 
the Theudas mentioned by Josephus, led that re- 
bellion in the year 45 or 46, at least 38 years after 
the time mentioned in the Acts of the Apostles. 

Again, in regard to the question of the taxing : 

Eusebius, in his Chronicles, p. 76, asserts that 
Cyrenius *^made a census of goods and persons" in 
the time of Herod. In the Ecclesiastical History, 
bk. 1, ch. 5, he says that Christ was born ''the 
same year when the first census was taken, and 
Quirinus was Governor of Syria." He adds, ''This 
census is mentioned by Flavins Josephus, the dis- 
tinguished historian among the Hebrews." If a 
census was taken in the time of Herod, it is not 
mentioned by Josephus, who states distinctly, that 
after the death of Herod, Archelaus reigned nine 



332 FOURTH PERIOD — A. D. 130 TO A. D. 170. 

years and was banished, and then Cyrenius had the 
assessment and the taxing.^ 

Dr. Lardner, referring to this disingenuous pas- 
sage, says he ascribes it, not to ignorance, but ''to 
somewhat a great deal worse. ' ' 

"It is impossible," says he, "that a man of Eusebius' acuteness, who 
had the New Testament and Josephus before him, should think a 
census made after Archelaus' banishment, was the same with that 
before Herod died; but Eusebius was resolved to have St. Luke's his- 
tory confirmed by the express testimony of the Jewish historian, 
right or wrong."— [Lardner's works, vol. 1, p. 179. 

The Forgery on Phlegon. 

Origen, in his work against Celsus, says : 

"But of the eclipse, which happened in the time of Tiberius, in 
whose reign Jesus was crucified, and of the great earthquakes which 
were at that time, Phlegon writes in the thirteenth, or as I think, the 
fourteenth book of the Chronicle."— [Cont. Celsum, lib. 2, c. 33. 

Phlegon was a heathen historian, who wrote 
about the middle of the second century, and whose 
works are lost. 

The statement of Origen, which was open to sus- 
picion from the first, was severely handled by con- 
temporary writers, who urged that an eclipse of the 
sun could not then have taken place, as the cruci- 
jfixion occurred at the time of the Jewish passover, 
which was at the full of the moon ; when an eclipse 
of the sun is impossible. 

Whether it was further shown that the passage 
was misquoted, we know not. At all events, Ori- 
gen, afterward, in his Commentary on Matthew, 

(1.) Antiquities, bk. 17, ch. 13; also bk. 18, ch. i. 



EUSEBIUS AS A WITNESS. 333 

27. 45, in reply to the objections which had been 
made, said, that Phlegon did not assert that the 
eclipse mentioned by him, happened at the time of 
the full moon, and finally concludes that we must 
not too positively maintain, against heathen peo- 
ple, that Phlegon spoke of the darkness which hap- 
pened at the death of Jesus Christ. 

Now comes Eusebius ; who, writing a hundred 
years later, not only repeats the original statement, 
which had been substantially retracted by Origen, 
but undertakes to quote the very words of Phlegon. 
The passage in Eusebius is as follows : 

"Jesus Christ, the Son of God, our Lord, according to the prophe- 
cies concerning him, came to his passion on the 19th year of the reign 
of Tiberius; about which time, we find these things related in other, 
even Gentile memoirs, in these very words: 'The sun was eclipsed; 
there was an earthquake in Bithynia, and many houses were over- 
turned in Nice.' All which things he relates with what happened at 
our Savior's passion. So writes and says the author of the Olympiads, 
in the thirteenth book, in these words: *In the fourth year of the 
two hundred and second Olympiad, there was an eclipse of the sun, 
the greatest of any known before. And it was night at the sixth 
hour of the day, so that the stars appeared in the heavens. And 
there was a great earthquake in Bithynia, which overturned many 
houses in Nice.' So writes this aforementioned author."-— [-Eusebius' 
Chronicle, p. 77. 

This is one of the most manifest of the forgeries 
of Eusebius. If there had been any such passage 
in Phlegon, stating that there was an eclipse of the 
sun, at the very hour when Christ was crucified, it 
would have been found out by Origen , who would 
have availed himself of it, when hard pressed by 
his adversaries. 

Besides, the passage bears internal evidence of 
being a fabrication. 



334 FOURTH PERIOD — A. D. 130 tO A. D. 170. 

Eusebius had already quoted the passage from 
Phlegon, giving the very words. In the first quo- 
tation, Phlegon says: ''The sun was eclipsed; 
there was an earthquake in Bithynia, and many 
houses were overturned in Nice.'' This is given 
as the language of Phlegon. Afterward, Phlegon 
is made to say, *'In the fourth year,'' etc., ''there 
was an eclipse of the sun, the greatest," etc., ''and 
it was night, the sixth hour of the day," etc., and 
"there was a great earthquake in Bithynia which 
overturned many houses in Nice." All this new 
matter prefixed to the quotation, and the quotation 
itself different. What was only "an earthquake," 
(giving the very words, as he said, of Phlegon), be- 
comes, in the second quotation, "a great earth- 
quake," and the statement that "the sun was 
eclipsed," becomes swollen into a long sentence, 
full of additional circumstances. Then a heathen 
historian, for the purpose of sustaining the Christ- 
ian religion, narrates an earthquake, and an eclipse 
of the sun , taking place at the very hour when 
Christ was crucified, although the moon was at the 
full! 

This was only equaled by making a Jewish his- 
torian declare that Jesus "was the Christ. " 

The Forgery on Thallus. 

Eusebius makes Thallus, another heathen histo- 
rian, who wrote about 220, testify to the eclipse of 
the sun. The following is the language of our his- 
torian : 

"There was a dreadful darkness over the whole world, and the 



EUSEBIUS AS A WITNESS. 335 

rocks were rent by an earthquake, and many buildings were over- 
turned in Judea, and in other parts of the earth. This darkness 
Thallus calls an eclipse of the sun, in the third book of his histories; 
but as seems to me very improperly; for the Jews keep the passover 
in the fourteenth day of the moon; at which time an eclipse of the 
sun is impossible."-[Eusebius, Canon. Chron. Grsece, by Scaliger, p. 77. 

Since quoting from Phlegon, Eusebius appears 
to have become enlightened in regard to the possi- 
bihty of an eclipse of the sun when the moon is at 
its full. Nevertheless, he persists in perpetrating 
these forgeries on the heathen writers. He has no 
compunction in making Thallus, a heathen, in his 
anxiety to support the gospel historians, declare 
that there was an eclipse of the sun at the cruci- 
fixion of Christ. 

This forgery Eusebius undertakes to father upon 
Africanus, quoting as from that writer the words 
which are attributed to Thallus. As the works of 
Africanus are lost, there is no way of determining 
the question with complete certainty. There is no 
reasonable doubt, however, that the passage ema- 
nated, in the first instance, from the author of the 
church history. 

Thallus was a Syrian, and wrote in Greek. He 
is cited by Justin Martyr, Tertullian, Minucius 
Felix, Lactantius and Theophilus, no one of whom 
ever claimed that his works contained any such 
passage, nor was the passage known, so far as we 
have any evidence, to any other ancient writer. 

The Forgery on Porphyry. 

Eusebius quotes, as evidence of the truth of the 
Christian religion, from a pretended work of For- 



336 FOURTH PERIOD A. D. 130 TO A. D. 170. 

phyry, entitled ^^The Philosophy of Oracles/' a 
work never heard of before the time of Eusebius, 
and never since, but from those who accept as 
authority the author of the ecclesiastical history. 
The majority of scholars are pretty well satisfied 
that such a work never existed. 

Porphyry flourished in the latter part of the 
third century. He was an active opponent of the 
Christian religion. He wrote so strongly and pow- 
erfully against it, that his writings were, by an 
edict of Constantino, condemned to the flames. 
Porphyry is made to speak of Christianity as the 
''prevailing religion/' which it was not, until 
some time after Porphyry. 

It was probably not until after the destruction of 
the writings of Porphyry, in accordance with the 
decree of Constantine, that this bold attempt was 
made to bring him in as a witness in favor of the 
very religion which he so powerfully opposed. 

The ''Philosophy of Oracles'' has been branded 
as spurious by Van Dale,' by Fontenelle,^ and other 
able writers. 

Other portions of the works of the church histo- 
rian, have been suspected. 

Dr. Dodwell, Thirlby, and Dr. Jortin thought 
the letter of rescript of Antoninus Pius, as given 
by Eusebius, was a forgery. It is generally sus- 
pected that the correspondence between Christ and 
Abgarus is a literary work of the same character. 

(i.) De Orac. Ethnic, p. 14. 
(2.) Hist, of Oracles, Diss, i, ch. 4. 
[See Note IV.] 



EUSEBIUS AS A WITNESS. 337 

Such was the first chronicler of church history 

whose works have come down to us. Such is the 

witness, the only witness to any thing which would 

indicate, with any definiteness, the existence of any 

of the canonical gospels earlier than about A. D. 

170. 

"Reject Eusebius," says Prof. Stowe, "and what have we for a his- 
tory of the Christian churches of the first three centuries, or of the 
books used as scripture in those churches ?"— [History of the Bible, 
p. 47. 

And yet, the truth requires that he should not 
at all be relied upon, except where he is supported 
by earlier, or at least contemporary writers, or by 
strong circumstantial evidence. 



CHAPTER XX I V . 

EEVIEW OF THE THIRD AND FOURTH PERIODS. 



A. D. 120 to 170. 

Since leaving the apostolic fathers, we have tra- 
veled, by the uncertain light of patristic literature, 
through half a century ; — ^the last half of a period 
well characterized by Dr. Westcott as the dark age 
of church history. (A. D. 70 to 170.) 

We have met with twenty-six Christian writers, 
some of them persons of much celebrity, and all of 
them writers of considerable repute, besides others 
of less note, and with various anonymous works, 
including the three most famous so-called apocry- 
phal gospels. 

In all this mass of Christian literature, there is 
not to be found a single mention of any of the 
canonical gospels. Not one of all these writers, in 
any work which has been preserved, has mentioned 
Luke, Mark, John or Matthew, as the author of a 
gospel. 

The Gospel of Marcion, written about A. D. 145, 
bears internal evidence of having preceded Luke, 



REVIEW OF THIRD AND FOURTH PERIODS. 339 

and in like manner the Protevangelion and the 
Gospel of the Infancy were manifestly written be- 
fore Luke and Matthew, and the Acts of Pilate be- 
fore any of the canonical gospels. 

Coming to Justin Martyr, who wrote fully as late 
as the middle of the second century, there is no 
satisfactory evidence that he used or knew of the 
existence of any such gospels as those which after- 
ward became canonical. 

Continuing through the remainder of the peri- 
od, we meet with several writers, nearly all of 
whose works are lost. These end with Tatian. 
There is no sufficient evidence that the so called 
Diatessaron of this writer was a harmony of the 
Four Gospels. 

The character of Eusebius has been examined, 
and he has been found to be, as an unsupported 
v/itness, entirely unreliable. The facts to which 
this witness testifies, are not, by any means, of a 
conclusive character. But they are skillfully 
thrown together in such a manner as to create the 
impression, that the canonical gospels were in 
existence during the time of which he was writing. 

In every instance, the assertion is by implica- 
tion. But the intent to deceive is manifest. The 
silence, even of Eusebius, as to any evidence 
earlier than A. D. 126, is significant. 



FIFTH PERIOD. A. B. 170 tO 185. 

CHAPTER XXV. 

THE FOUR CANONICAL GOSPELS. 

More than fourteen hundred years ago, Faustus, 
a Manichsean bishop, a Christian, in his discussion 
with Augustine, after calling attention to the fact 
that his opponent himself rejected many portions 
of the Old Testament, said : 

"If there are parts of the Testament of the Father which we are 
not bound to observe, (for if you attribute the Jewish law to the 
Father, and it is well known that many things in it shock you, etc.) 
the testimony of the Son must be equally liable to corruption, and 
may equally well contain objectionable things; especially as it is 
allowed not to have been written by the Son himself, nor by his apos- 
tles; but long after, by some unknown men, who, lest they should be 
suspected of writing things they knew nothing of, gave to their books 
the names of the apostles, declaring the contents to be according to 
these originals. In this, I think they do grievous wrong to the disci- 
ples of Christ, by quoting their authority for the discordant and con- 
tradictory statements in these writings, saying that it was according 
to them that they wrote the gospels, which are so full of errors and 
discrepancies, both in facts and opinions, that they can be harmo- 
nized neither with themselves, nor with one another. This is nothing 
else than to slander good men, and to bring the charge of dissension 
on the brotherhood of the disciples. In reading the gospels, the clear 
intention of our heart perceives the errors, and to avoid all injustice, 
we accept whatever is useful in the way of building up our faith, and 
promoting the glory of the Lord Christ, and of the Almighty God, 
the Father, while we reject the rest, as unbecoming the majesty of 



THE FOUR CANONICAL GOSPELS. 341 

Ood and Christ, and inconsistent with our belief."— [Works of Au- 
gustine.— On the Manichean Heresy, bk. 32, 1. 2. 

Again, in a subsequent passage, continuing his 
argument, he says : 

"I do not suppose you will even consent or listen to such things, as 
that a father-in-law should lie with his daughter-in-law, as Judah did; 
or a father with his daughters, as Lot; or with harlots, like Hosea; or 
that a husband should sell his wife for a night, to her lover, like A- 
braham; or that a man should marry two sisters, like Jacob; or that 
the rulers of the people, and the men you consider most inspired, 
should keep their mistresses by hundreds and thousands; or accord- 
ing to the provision made in Deuteromony about wives, that the wife 
of one brother, if he die without children, should marry the surviving 
brother, and that he should raise up seed for her instead of his 
brother, and if the man refuses to do this, the fair plaintiff should 
bring her case before the elders, that the brother may be called, and 
admonished to perform this religious duty, and that if he persists in 
his refusal, he must not go unpunished, but the woman must loose 
his shoe from his right foot, and strike him in the face, and send him 
away, spat upon and accursed, to perpetuate the reproach in his 
family, 

"These, and such as these, are the examples and precepts of the Old 
Testament. If they are good, why do you not practice them ? If 
they are bad, why do you not condemn the Old Testament, in which 
they are found ? But if you think that these are spurious interpola- 
tions, that is precisely what we think of the New Testament. You 
have no right to claim from us an acknowledgment for the New Tes- 
tament which you do not make for the Old."— [Ibid. bk. 32, 4. 

Again, he says : 

"So, then, with the help of the Paraclete, we may take the same 
liberties with the New Testament, as Jesus enables you to take with 
the Old, unless you suppose that the Testament of the Son is of great- 
er value than that of the Father, if it is really the Father; so that 
while many parts of the one are to be condemned, the other must be 
exempted from all disapproval. That too, when we know, as I said 
hefore, that it was not written by Christ or his apostles ."—[ibid. 

To this charge, thus repeated, Augustine, after 
treating other points at length, replies as follows : 



342 FIFTH PEKIOD A. D. 170 TO A. D. 185. 

"We can now answer the question, how we know chat these books 
were written by the apostles. In a word, we know this in the same 
way that you know that the books whose authority you are so delud- 
ed as to prefer, were written by Manichaeus. For suppose some one 
should raise a question on this point, and should contend, in arguing 
with you, that the books which you attribute to Manichseus, are not 
of his authorship. Your only reply would be, to ridicule the absurd- 
ity of thus gratuitously calling in question a matter confirmed by 
successive testimonies, of such wide extent. As, then, it is certain 
that these books are the production of Manichseus, and as it is ridicu- 
lous in one born so many years after, to start objections of his own, 
and to raise a discussion on the point; with equal confidence may we 
pronounce it absurd, or rather, pitiable, in Manichseus or his follow- 
ers, to bring such objections against writings originally well authen- 
ticated, and carefully handed down from the times of the apostles to 
our own day, through a constant succession of custodiers."— [Ibid. 

Faustus in Keply.— "It is not without reason that we bring a 
critical judgment to the study of the scriptures, where there are such 
discrepancies and contradictions. By thus examining every thing, 
and comparing one passage with another, we determine which con- 
tains Christ's actual words, and what may or may not be genuine. 
For your predecessors have made many interpolations in the words 
of our Lord, which thus appear under his name while they disagree 
with his doctrine. Besides, as we have proved again and again, the 
writings are not the production of Christ or of his apostles, but a 
compilation of rumors and beliefs, made long after their departure, 
by some obscure semi-Jews, not in harmony even with one another, 
and published by them under the name of the apostles, or of those 
considered the followers of the apostles, so as to give the appearance 
of apostolic authority to all these blunders and falsehoods."— [Ibid, 
bk. 33. 

Angustine, in response, repeats the argument 
already given, and illustrates it by reference to cer- 
tain books which had appeared under the name of 
Hippocrates, and had been rejected by physicians, 
because when compared with the genuine writings 
of Hippocrates, they were seen to be inferior. As 
to the genuine writings of that author, he says : 

"There is a succession of testimonies of books from the time of 
Hippocrates to the present day, which makes it unreasonable now or 



THE FOUR CANONICAL GOSPELS. 343 

hereafter to have any doubt on the subject. How do we know the 
authorship of the works of Plato, Aristotle, Cicero, Varro, and other 
similar writers, but by the unbroken chain of evidence?"— [Ibid. 

He afterward speaks of ' ^the ability of the church 
of the apostles — a community of brethren as nu- 
merous as they were faithful, to transmit their writ- 
ings unaltered to posterity, as the original seats of 
the apostles have been occupied by a continuous 
succession of bishops to the present day. ' ' 

This closed the argument. 

Such was the state of the controversy early in 
the fifth century ; a controversy within the church 
itself. 

On the one side, Faustus had stated, first, that it 
was ''allowed'^ that the New Testament was not 
written by Christ or his apostles, but long after, by 
some unknown men. Then, that they ''knew'^ it 
was not written by Christ or his apostles, and fi- 
nally that they *'had proven it, again and again.'' 

To this, Augustine, not expressly denying the 
assertions of Faustus, or challenging him to the 
proof, replies with the argument founded on tradi- 
tion. This he illustrates by a comparison with 
books ascribed to Hippocrates, Aristotle and other 
writers. 

As to the proof that may have been offered by 
Faustus on former occasions, we are entirely igno- 
rant. But that such proof of some kind had been 
adduced, may be safely inferred, since the state- 
ment was not expressly denied by Augustine. 



344 FIFTH PERIOD — A. D. 170 TO A. D. 185. 

The argument of Augustine was the same as has 
been relied upon since his day. 

The bold challenge of Faustus would seem to 
have required something more at the hands of his 
adversary ; at least, an enumeration or mention of 
some of those by whom the tradition had been pre- 
served and handed down. 

The argument of Augustine was not good, because 
the statement upon which it rested was not true. 
It was not true that the books had been ' ^confirmed 
by successive testimonies from the times of the apos- 
tles ; that they were originally well authenticated 
and carefully handed down , ' ' etc . , unless , indeed , we 
are to suppose, that every successive link in this 
chain of evidence has been lost, and that of all the 
writings of the Christian fathers to the latter part 
of the second century, only those which made no 
mention of the books were preserved, while those 
which mentioned them were in every instance lost. 
Such a supposition, if not actually preposterous, is 
in the highest degree incredible ; and we are forced 
to the conclusion, that such a chain of evidence 
existed only in the imagination of Augustine. 

The tradition cannot be traced further back than 
Irenseus, A. D. 190. No one of the four gospels 
was mentioned earlier, except the Gospel of John, 
A. D. 180, by Theophilus of Antioch. 

He does not say it was written by the apostle, but 
*'by an inspired man." 

For nearly a hundred and fifty years after the 
events related in the canonical gospels, there is no 



THE FOUR CANONICAL GOSPELS. 345 

evidence of any such tradition as was necessary to 
sustain the argument of Augustine. The contro- 
versy cannot, therefore, be looked upon as having 
been settled in his discussion with Faustus ; and as 
no new light has since been thrown upon the ques- 
tion, it is still an open one. 

As such, we propose to consider it. It is the duty 
of the historian to do what he can toward settling 
truthfully, important facts ; and surely no fact can 
be of more importance in religious history, than 
the time when the four gospels were written. 

The external evidence has been considered as our 
history progressed. It was necessarily of a nega- 
tive character, but has pointed strongly toward the 
non-existence of the books, previous to the year 
170. We are now to examine the internal evidence. 
This naturally comes last, and is not ordinarily to 
be resorted to, except when the historical evidence 
fails to bring a satisfactory conclusion. '^History '' 
says Westcott, ^^must deliver its full testimony, 
before internal criticism can find its proper use.^' 

That the external evidence is unsatisfactory, and 
justifies the resort to internal evidence, is distinctly 
asserted by Rev. Dr. Davidson, who says : 

"The evidence in favor of the authors traditionally assigned to the 
gospels, and some of the epistles, is still uncertain. A wide gap in- 
tervenes between eye witnesses of the apostles or apostolic men that 
wrote the sacred books, and the earliest fathers who assert their 
authorship. The additional bridge between them is a precarious one. 
As the chasm cannot be filled by adequate external evidence, we are 
thrown back on the internal character of the works themselves." — 
{Davidson on the Canon, p. 126. 

Before proceeding to the internal evidence, there 



346 FIFTH PERIOD — A. D. 170 TO A. D. 185. 

are certain considerations which are necessary to a 
complete view of the subject. 

1. No one of the four gospels is mentioned in any 
other part of the New Testament. 

2. No work of art of any kind has ever been dis- 
covered, no painting, or engraving, no sculpture, 
or other relic of antiquity, which may be looked 
upon as furnishing additional evidence of the 
existence of those gospels, and which was executed 
earlier than the latter part of the second century. 
Even the exploration of the Christian catacombs 
failed to bring to light any evidence of that 
character. 

3. The four gospels were written in Greek, and 
there was no translation of them into other lan- 
guages, earlier than the third century. 

It has been supposed by some, that Matthew was 
a translation from a Hebrew gospel. But the ten- 
dency of modern thought and criticism is strongly 
toward the conclusion, that Matthew, as well as 
the others, was an original Greek production. 

The oldest known translations are the Peshito, in 
the Syriac, and in the Latin, an old translation, the 
original of the Vulgate. 

Efforts have been made to show that there were 
Latin translations in the second century. They 
have resulted in nothing tangible, and may be 
looked upon as mere speculations. 

In Germany, Semler made an elaborate attempt 
to prove that TertuUian had a Latin translation. 



THE FOUR CANONICAL GOSPELS. 347 

which had been used before his time ; but the effort 
cannot be pronounced successful. The view taken 
by the author of the article in the Encyclopedia of 
McClintock and Strong, is doubtless the correct 
one : that Tertullian did not make use of a transla- 
tion, but translated for himself. The article was 
written originally for Kitto, by Dr. Alexander, and 
is entitled '^Ante-Hieronymian Versions.'' The 
writer says : 

"The early and extensive diffusion of Christianity among the 
Latin-speaking people, renders it probable that means would be used 
to supply the Christians who used that language with versions of the 
scriptures in their own tongue, especially those resident in countries 
where the Greek language was less generally known. That from an 
early period such means were used, cannot be doubted; but the in- 
formation which has reached us is so scanty, that we are not in cir- 
cumstances to arrive at certainty on many points of interest con- 
nected with the subject. It is even matter of debate, whether there 
were several translations, or one translation, variously corrupted or 
emended. 

"The first writer by whom reference is supposed to be made to a 
Latin version, is Tertullian; in the words, 'sciamus plane non sic esse 
in Grsece authentico, quomodo in usum exiit per duarum syllabarum 
aut callidam, aut simplicem eversionem,' etc.— [De Monogamia, c. 11.] 
*We may certainly know, that in the Greek original, it does not stand 
in the form in which, (through the either crafty or simple alteration 
of two syllables), it has gone out into common use,' etc. — [Ante- 
Nicene, *in the form which (through, etc.) has gone out/ etc.] 

"It is possible Tertullian has in view here, a version in use among 
the African Christians: but it is by no means certain that such is his 
meaning, for he may refer merely to the manner in which the pas- 
sage in question had come to be usually cited, but without intending 
to intimate that it was so written in any formal version. The proba- 
bility that such is really his meaning, is greatly heightened when we 
compare his language with similar expressions in other parts of his 
writings. Thus, speaking of the Logos, he says: 

" 'Hanc Grseci logon dicunt, quo vacabulo etiam Sermonem appel- 
lamus. Ideoque in usu est nostrorum per simplicitatem interpreta- 
tionis, Sermonem, dicere, in primordio apud deum esse/ etc. — [Ady, 



348 FIFTH PERIOD A. D. 130 tO A. D. 170. 

Prax. c. 5.] 'This the Greeeks call 'Logos' by which term we also 
designate Word (or Discourse); and therefore it is now usual, owing 
to the simple interpretation of our people, to say that the Word was 
in the beginning with God,' etc. 

"Where he seems to have in view, simply, the colloquial usage of 
the Christian compatriots." 

From this it appears, there is no sufficient evi- 
dence of a Latin translation of the gospels, up to 
the time of TertuUian, at the opening of the third 
century. 

The fact that TertuUian did not use a Latin 
translation, is made more manifest by a passage in 
the 9th chapter of the second book against Mar- 
cion. Speaking of the nature of the soul, he says : 

"We must, at the outset, hold fast the meaning of the Greek scrip- 
ture, which has afflatuSy not spirit, {pnoeen, not pneuma.) Some in- 
terpreters of the Greek, without reflecting on the difference of the 
words, and careless about their exact meaning, put spirit for efflatus;" 
etc. 

Here Tertullian would very naturally have re- 
ferred to the translation, had there been one in use^ 
and would have commented upon the meaning giv- 
en to the Greek words by the translator. On the 
contrary, he speaks of the meaning attached to the 
words by different /'interpreters of the Greek. ^' 
Tertullian was a Greek scholar, and, doubtless, did 
his own translating. 

In the passage referred to by Tertullian, the word 
is SPIEACULUM in the Vulgate, not efflatus. If a. 
Latin translation was then in use, it is not probable 
the Vulgate would afterward have differed from it, 
in the use of this word. 



THE FOUR CANONICAL GOSPELS. 349 

Again, in his citations from Marcion, TertuUian 
quoted in Latin, as he did from the four gospels. 
There is still less reason to suppose that he had 
before him a translation of the Greek of Marcion. 
The reasonable conclusion is, therefore, that he gave 
his own rendering to the text of all these gospels. 

TertuUian aside, there is absolutely no evidence 
of any Latin translation of the gospels earlier than 
the third century. 

There is, in fact, nothing very definite until the 
fourth century. But as the language of Augustine, 
Jerome and Hilary would seem to imply the exist- 
ence of at least one translation before their time, it 
may be assumed that there was a Latin translation 
in the third century. 

The Vulgate. — This may be said to date prop- 
erly from the revision of Jerome, A. D. 383. It is 
not certain whether it extended beyond the gospels, 
though he was requested by Damasus to revise the 
New Testament, and his work is sometimes spoken 
of as a revision of the whole. 

If any revision of the balance was made, it was 
less carefully and thoroughly do;tie ; so that the 
Vulgate was a composite work, consisting of a 
complete translation of the gospels, and some cor- 
rections and emendations of the then current Latin 
version of the balance of the New Testament. 

The Peshito. — Efforts have been made, also, to 
date the Syriac version in the second, or even in 
the first century ; but with no better success. The 
whole subject was carefully examined by Bishop 



350 FIFTH PEEIOD A. D. 170 TO A D. 185. 

Marsh, who came to the conclusion that we had no 
reliable evidence concerning the Peshito, earlier 
than Ephraem, who lived in the fourth century. 
How much earlier than that the version existed, 
was a matter of speculation.' 

Dr. Davidson goes somewhat farther, but stops 
at the third century. He says : 

"In Syria, a version of the New Testament for the use of the 
church, was made early in the third century." This was the 
Peshito.— [Canon, p. 114. 

The Latin and Syriac were the languages spoken 
by the great body of Christians who did not under- 
stand the Hebraistic Greek, in which the scriptures 
were written. There being, then, no translations 
into these languages before the third century, why, 
if the gospels were written in the times of the apos- 
tles, were all the churches where those languages 
prevailed, deprived of the use of the books for 
more than a hundred and fifty years? 

4. No manuscripts of the gospels are in exist- 
ence, dating farther back than the fourth century. 
Of that century or the next, there are three or four ; 
and some twenty or thirty, more than a thousand 
years old. 

Not only are there no older manuscripts now in 
existence, but there is no evidence, so far as we are 
aware, that older copies have existed, at any time, 
for hundreds of years past. They are said to have 
been destroyed in the persecution of Diocletian, 
about A. D. 303 ; but how could every hidden 

(i.) Notes to Michaelis, vol. 2, p. 554. 



THE FOUR CANONICAL GOSPELS. 351 

manuscript be thus reached and destroyed ? 

5. No autograph manuscript of any of the gos- 
pels has ever been known, so far as there is any 
authentic record ; nor has any credible witness ever 
claimed to have seen such a manuscript. Jerome 
did claim that the gospel concerning the birth of 
Mary, and the infancy of the Savior, which he trans- 
lated for the bishops, was in the handwriting of 
Matthew. But we are not aware that he or any one 
else ever claimed to have seen a manuscript of a 
gospel, in the handwriting of either Luke, Mark, 
Matthew or John. If the autograph manuscripts 
had ever existed, they would have been preserved 
among the most sacred relics of the church. 

If they once existed, and were destroyed, where 
is the record of their existence, and when and 
where were they destroyed, by whom and under 
what circumstances? Who made the first copies 
^nd when, and what evidence have we that they 
were correctly transcribed ? 

6. During the first two centuries, tradition was 
esteemed of more value, and better evidence of the 
gospel history, than any written book or manu- 
script. 

Of this the reader has had repeated evidence in 
these pages. Papias, writing early in the second 
century, considered that the information which he 
could derive from books, was not so profitable as 
that which was preserved in a living tradition. 

The great outlines of the life of Christ, says Ire- 
118DUS, were received by barbarous nations, without 



352 FIFTH PERIOD A. D. 130 TO A. D. 170. 

written documents, by ^ ^ancient tradition/'' 

The extent to which tradition was relied upon, is 
well illustrated by the letter of Ptolemseus to Flora 
about A. D. 190. He says he will explain to her the 
particulars of that doctrine which he had just been 
mentioning, *'by the help of tradition received 
from the apostles, and handed down to us.'' He 
adds, ** All must be tried by, and made to square 
with, the doctrine of the Savior himself , which was 
to be the rule. "^ 

This extensive use of tradition, and the prefer- 
ring it to any written books, is inconsistent with 
the general use of gospels which were deemed 
authoritative and inspired records. 

7. The dialect in which the New Testament 
books were written, a sort of Hebraistic Greek, has 
been considered evidence of their antiquity. But 
this dialect prevailed for three centuries after 
Christ, and was in full use during the second cen- 
tury. The same or similar Hebraisms abound in 
the apocryphal gospels of that age. 

8. The canonical gospels were selected by the 
bishops from a large number then in circulation. 
This is asserted by Origen, who says : 

"And that not four gospels, but very many were written, out of 
which those we have were chosen^ and delivered to the churches, we 
may perceive," etc.— [In Proem. Lucse, Hom. 1, t. 2, p. 210. 

(I.) Adv. Hser. 3. 4. 2. 

(2,) In App. ad Iren. Grabe, Spi. Pat. vol. 2, p. 77. 



CHAPTER XXVI. 

THE FOUR CANONICAL GOSPELS.— Continued. 



The Gospels as a Group. 

Considered together, as a history, the gospels are 
fragmentary and incoherent, and far from harmo« 
nious. 

In the first place, there is a radical difference be- 
tween the Gospel of John on the one side, and the 
three synoptics on the other. 

In the synoptics, Jesus speaks in parables and 
proverbs . Short , pithy sayings are ever on his lips . 
In John, he indulges in theological discourses. In 
the Synoptics, his ministry lasted one year. Scene , 
Galilee, except the last few days of his life. In 
John his ministry lasted some three years, and the 
time was spent mostly in Jerusalem, and other 
parts of Judea. 

There are a few places where the four gospels run 
parallel. There are parallel passages, more or less 
similar, concerning the feeding of the multitude 
on five loaves and two fishes — Jesus riding into Je- 



354 FIFTH PERIOD A. D. 130 TO A. D. 170. 

rusalem — the reference to his betrayal, when in 
conversation with his disciples — the prediction of 
his denial to Peter — the smiting by Peter of the 
servant of the high priest — the denial of Christ by 
Peter — the question of Pilate to Jesus, asking him 
if he was the king of the Jews — the scene concern- 
ing the release of Barabbas — the crucifixion of 
Jesus, with some few of the circumstances attend- 
ing it — the parting of his garments — the crucifixion 
of the thieves — the title on the cross — the begging 
of the body of Jesus, his burial, and the visit to the 
sepulcher. In these, however, there is consider- 
able diversity, and even contrariety of statement. 

Then, again, John is parallel with Mark and 
Matthew, in the account of Jesus walking on the 
sea ; and of the woman who poured ointment upon 
him. 

John is also parallel with Mark, in the appear- 
ance of Jesus to Mary Magdalene, after the resur- 
rection, though the account is much amplified in 
John, and is parallel with Luke, in the report of 
Pilate to the Jews, that he found no fault in Jesus, 
and with the visit of Peter to the sepulcher ; with, 
as in the case of Mary, much amplification. 

With the exception of these, and perhaps two or 
three other passages, everything in John is differ- 
ent from the other gospels, or very differently 
related . 

Any consideration of the gospels as a group, 
must therefore be confined to the other three. 



the four canonical gospels. 355 

The Synoptic Gospels. 

No question connected with gospel history, has 
attracted more attention, or elicited more discussion, 
than that of the origin and formation of the synop- 
tic gospels, Luke, Mark, and Matthew. Volumes 
have been written upon it, but with very unsatis- 
factory results. That they are not merely copied, 
one from the other, with changes, is the almost 
unanimous verdict of biblical scholars. At the same 
time the resemblance, not in incident merely, but 
in language also, is so close, as to indicate some 
common source, which was drawn upon in their 
construction. As to the nature of this source, some 
have supposed an original gospel, others, several 
original fragmentary gospels ; others again, have 
believed them written mainly from oral traditions. 

Eichhorn thought but one document was used by 
the three evangelists ; that additions had been made 
to different copies of it ; that some of the evan- 
gelists had some of these copies ; others, others ; 
that everything found in common in the three syn- 
optics, was in the common document. 

In one respect, the theory of Eichhorn deserves 
especial attention ; recognizing as it does, the natur- 
al result of accretion. He considered those por- 
tions which were common to Matthew and Mark, 
and not in Luke, additions made in the copies of a 
common document, which were used by Matthew 
and Mark ; and in like manner, that those portions 
found in common in Mark and Luke, and not in 



356 FIFTH PERIOD — ^A. D. 170 TO A D. 185. 

Matthew, were additions made in the copies used by- 
Mark and Luke.' 

Bishop Marsh made a thorough examination of 
the subject, and his views may be condensed as 
follows : 

1. The three evangelists used copies of a common Hebrew doc- 
iiment. 

2. Matthew used this with some additions, in writing his original 
gospel, which Marsh supposes to have been in Hebrew. 

3. Mark and Luke translated the common document into Greek, 
and used, besides, another Greek translation of it. 

4. Afterward, Matthew was translated into Greek, by some one 
"who made use of Mark and Luke. 

5. In addition to the common document, there was another, 
containing only precepts, parables and discourses of Christ, which 
was used only by Matthew and Luke, who had different copies. 2 

This theory, though quite complicated, comes 
nearer, probably, than any other, to explaining all 
the facts, on the hypothesis that Matthew is a mere 
translation. 

That hypothesis is, however, pretty nearly aban- 
doned. 

Schleiermacher, not looking upon the theory of 
Marsh as satisfactory, discarded the hypothesis of 
a common, original gospel, and undertook to show 
that Luke, which he considered the principal, and 
the most reliable gospel, consisted merely of a col- 
lection of a large number of manuscripts, compiled 
and arranged by some one, who wrote nothing more 
than was necessary to adapt the phraseology to a 

(i.) Michaelis, by Marsh, vol. 3, pt. 2, p. 192. 
(2.) Notes to Michaelis, vol. 3, pt. 2. 



THE FOUR CANONICAL GOSPELS. 357 

continuous narrative. This theory deserves the 
most careful attention. It may prove to be the key 
to the whole subject ; especially if it shall become 
established, as we believe it will be, that Luke was 
the first of these gospels, and was written after 
Marcion. 

Ewald supposes an original gospel, containing the 
record of the baptism, the temptation, and the pas- 
sion. 

This was the substructure used by Paul, and com- 
posed, perhaps, by the evangelist Philip. It was 
in Greek. Then followed the Hebrew Oracles, by 
Matthew, which, with some narratives, contained 
nearly all the discourses of Christ. Then came 
Mark, and after that Matthew and Luke.' 

In all these theories, too little attention appears 
to have been given to the evidence indicating a late 
date to these gospels ; too little account taken of 
their close relation to the apocryphal gospels ; and 
the law of accretion, in its application to the ques- 
tion, has not been sufiiciently considered. 

Other things being equal, the shortest document 
is the oldest. Not until this fact is recognized, can 
the complicated questions connected with the syn- 
optic gospels, ever be solved. 

The character of the synoptics is well delineated 
by Mr. Sunderland, as follows : 

"At least three of the four gospels can have had no real authors, as 
we usually understand that word. They are the work of editors; 
they are compilations; (they are 'mosaics';) the material which enters 

(i.) Jahrbuecher, 1848, 1849. 



358 FIFTH PERIOD — A. D. 170 TO A. D. 185. 

in to make them up being real utterances of Jesus, real events of his 
life, together with more or less of legendary elements and deviations 
from historic facts, occasioned by the lapse of years and the neces- 
sary imperfections of the human memory."— [What is the Bible, etc., 
p. 65. 

THE LAW OF ACCRETION, 

Applied to the Canonical Gospels. 

The result of a careful comparison of the four 
gospels, noting all the parallels which consist, not 
of short passages merely, but of continuous narra- 
tives, may be stated as follows : 

I. Luke compared with Matthew. 

In 92 parallels, Luke is the shorter in 44, and the longer in 32. The 
others about equal. 

2. Luke compared with Mark. 

In 95 parallels, Luke is the shorter in 57, and the longer in 2L The 
others equal. 

3. Luke compared with John. 

In 19 parallels, Luke is the shorter in 13, the longer in 4. 

The preponderance of shorter passages in Luke, 

As compared with Matthew, is as 11 to 8. 

As compared with Mark, as 19 to 7. 

As compared with John, more than 3 to 1. 

Of all the parallels, 206 in number, Luke is the shorter in 114, the 
longer in 57. Proportion, 2 to 1. 

This points to Luke as the older gospel, unless some other reason 
can be assigned for its greater brevity. 

4. Matthew compared with Mark. 

In 105 parallels, Matthew is the shorter in 44 and the longer in 35. 

5. Matthew compared with John. 

In 22 parallels, Matthew is the shorter in 13, and the longer in 7. 

6. Mark compared with John. 

In 23 parallels, Mark is the shorter in 12, and the longer in 10. 



THE FOUR CANONICAL GOSPELS. 359 

According to the law of accumulation, or accre- 
tion, the order of date of these gospels would be, 
Luke, Matthew, Mark, John. 

We think for reasons that will be given in a subse- 
quent chapter, that the Gospel of Matthew consti- 
tutes an exception to the rule, and the true order 
is, Luke, Mark, John, Matthew. 

This order for the synoptics, agrees with the con- 
clusions of the Rev. Mr. Sanday, as to the relative 
correctness of the three gospels. 

"The very same investigation," says he, "which shows that our 
present St. Mark was not an original (gospel), tells with increased 
force against St. Matthew. When a document exists dealing with 
the'same subject matter as two other documents, and those two other 
documents agree together, and differ from it, on as many as 944 sep- 
arate points, there can be little doubt, that in a great majority of 
those points, it has deviated from the original, and that it is, there- 
fore, secondary in character. It is both secondary, and secondary on 
a lower stage than St. Mark; it has preserved the features of the 
original with a less amount of accuracy. 

"The points of the triple synopsis, on which Matthew fails to 
receive verification, are in all, 944; those on which Mark fails to 
receive verification, 334; or in other words, the inaccuracies of Mat- 
thew are to those of Mark, nearly as three to one."— [Gospels in the 
Second Century, p. 152. 

The inaccuracies of Matthew as compared with 
Luke, he estimates at five to one. 

The time when the four gospels were written, can- 
not be definitely determined, but may be approxi- 
mately stated, thus : 

Luke, A. D. 170, Mark, 175, John, 178, Matthew, 
180. 

The theory of a common document for the synop- 
tic gospels, so ably advocated by Eichhorn, cannot 



360 FIFTH PERIOD A. D. 170 TO A. D. 185. 

be considered as overthrown. The fragmentary 
character of Luke has, it is true, been quite conclu- 
sively shown by Schleiermacher. But suppose the 
common document was of a like fragmentary char- 
acter, and was itself a compilation. Suppose one 
copy of this came to the hands of Marcion , and was 
afterward used by the author of Luke, each of whom 
made additions from other manuscripts. Suppose 
other copies of the same document, in later stages 
of accretion, came afterward to the hands of the 
other gospel historians, successively, and were used 
by them, with additions of their own, or from other 
manuscripts. This would account for the compli- 
cated phenomena which are presented by the gos- 
pels, and which have proved so perplexing to com- 
mentators. 

Eichhorn did not believe, from a comparison of 
the four gospels with each other and with older 
documents, that they came into use before the end 
of the second century. 

Thus his theory, based upon internal criticism, 
harmonizes with the historical evidence ; a fact 
which entitles it to greater consideration. 



CHAPTER XXVII. 

THE FOUR CANONICAL GOSPELS.— Continued. 



History of Jesus, as given in the Gospels. 

The genealogy, birth and childhood of Jesus, are 
narrated in two only of the canonical gospels, 
Luke and Matthew. 

1. The Genealogy of Jesus. 

If immaculately conceived, Christ had no hu- 
man genealogy, except upon the mother's side ; a 
fact which was recognized in some of the earlier 
gospels, and by the earlier fathers, who deemed 
it sufficient that Mary was of the race of David. ^ 

But the compilers of Luke and Matthew, not 
satisfied that the genealogy of Jesus should be 
traced through a woman, undertook, strangely 
enough, to show that Joseph was descended from 
David. That this was an afterthought, is suffi- 
ciently manifest from the result of the undertak- 
ing. Both historians give a long line of ancestry ; 

(i,) Protevangelion, ch. lo; Justin Martyr, Dialogue with Trypho, chs. 23, 43, 45, 
100; Clement of Alex. Strom, i. 21. 



362 FIFTH PERIOD A. D. 170 TO A. D. 185. 

but Matthew has Christ descended from Solomon , 
son of David, while, according to Luke, he descend- 
ed from Nathan, brother of Solomon. 

From that point on, the chain would necessarily 
be different. Where the names given are alike, if 
not all fictitious, and thrown in merely to fill up, 
they were, of course, different persons having the 
same name ; and the genealogy ends as might be 
expected ; the chroniclers assigning to Joseph dif- 
ferent fathers. 

Many attempts have been made to explain this 
palpable contradiction, but there is no substantial 
agreement concerning it, among commentators. 
The theory that Luke intended the genealogy of 
Mary, though flatly opposed to the grammatical 
construction of the Greek, finds probably, at the 
present time, the most supporters. 

Perhaps the reader will be satisfied with the fol- 
lowing explanation of Augustine : 

"St. Matthew descends through Solomon, by whose mother David 
sinned; St. Luke ascends through Nathan, another son of the same 
David, through whom he was purged from his sin. For we read that 
Nathan was sent to reprove him, and that he might, through repent- 
ance, be healed. Both evangelists meet together in David, the one 
in descending, the other in ascending."— [Sermon 51. 

Again: "Now in the generations which Matthew enumerates, the 
predominant number is forty. For it is the custom of the holy scrip- 
tures, not to reckon what is over and above certain round numbers." 
—[Ibid. 

2. The Birth and Infancy of Jesus. 

Here, again, the only canonical historians are 
the authors of Luke and Matthew, and they agree 



THE FOUR CANONICAL GOSPELS. 363 

no better in this, than in the genealogy of Joseph. 
According to Luke, Jesus having been born in 
Bethlehem, his parents remained there until the 
forty days expired for the purification of Mary, 
when they brought him to Jerusalem, where he was 
publicly presented in the temple . Joseph and Mary 
then returned to Nazareth, which, according to the 
historian, had been their former residence. It has 
been seen in a former chapter, that the author of 
Luke made several changes in Marcion 's Gospel, to 
accommodate it to his theory that the parents of 
Jesus had formerly resided in Nazareth.^ 

The author of Matthew, on the other hand , did 
not recognize Nazareth as having been the former 
residence of Joseph and Mary. Instead of return- 
ing to that place from Bethlehem, through Jerusa- 
lem, they are warned to flee into Egypt, since 
Herod would seek to destroy the child. And 
when, after the death of Herod, they returned 
from Egypt, being warned in a dream, they 
'^turned aside '^ into the parts of Galilee. 

In Luke, nothing is said of the magi, the slaugh- 
ter of the infants, or the flight to Egypt. In Mat- 
thew, nothing is said of the announcement to Mary, 
the appearance to the shepherds , or the presenta- 
tion in the temple. 

The public presentation of Jesus at that time, in 
the temple, at Jerusalem, is utterly inconsistent 
with the seeking of his life by Herod, and the 
warning to his parents at Bethlehem. 

<i.) This theory was supported by the Gospel of the Infancy. 



364 FIFTH PERIOD A. D. 170 tO A. D. 185. 

"All attempts," says Schleiermacher, "to reconcile these two con- 
tradictory statements, seem only elaborate efforts of art."— [Essay on 
Luke, p. 48. 

But this is not all. There is a difference between 
Luke and Matthew, of about eleven years, in the 
time of the birth of Christ. 

According to Matthew, Jesus was born during 
the reign of Herod, and some time, say two years, 
before his death. Herod was succeeded by Arche- 
laus, who reigned nine years, and was then ban- 
ished. The country of Archelaus was then added 
to the province of Syria, and Cyrenius was sent out 
as governor, with instructions to take an account 
of the people's effects, for the purposes of taxa- 
tion.' 

This, which was more than nine years after the 
death of Herod, was, according to Luke, the time 
when Jesus was born. — [Luke, 2. 1 to 7.] 

Numberless attempts have been made to solve 
the difficulty. Dr. Lardner has handled the sub- 
ject at great length, and with much skill and in- 
genuity.^ 

It may be safely said, however, that the diffi- 
culty has never been removed. In the language of 
Schleiermacher, the ^^most indispensable condi- 
tions'' to a solution of these chronological difficul- 
ties, ^^are wanting." For which reason, he asserts 
that in the attempt to solve them, ^^no one has yet 
met with the slightest degree of success ."^ 

(i.) Josephus, Antiq. bk. 17, ch. 13; bk. 18, ch. i. 
(2.) Lardner's Works, vol. i, pp. 136 to 179. 
(3.) Essay on Luke, p. 38. 



THE FOUR CANONICAL GOSPELS. 365 

Perhaps the most plausible theory is that of 
Zumpt, who supposes Cyrenius was twice Govern- 
or of Syria. ^ 

The argument of Zumpt, though ingenious, is 
far from satisfactory. It is rather a speculation as 
to what might possibly have been. The two gov- 
ernorships are inconsistent with the language of 
Josephus, who speaks of Cyrenius as one who had 
been consul, and who had passed through various 
magistracies before becoming consul. His gov- 
ernorship is then spoken of, in such a way as indi- 
cates it to be a new magistracy. 

Besides, even if Cyrenius had before been Gov- 
ernor of Syria, the difficulty would not be removed, 
except by supposing an assessment and taxing, un- 
der his first administration. But the taxing re- 
ferred to by Josephus, was a new thing. It was 
manifestly the first attempt of the kind, as it re- 
sulted in a revolt, of a very serious character. 

In regard to the place of residence of the parents 
of Jesus, and the journey to Bethlehem, some light 
may be thrown upon the subject by Jerome's trans- 
lation, from memory, of one of the gospels of the 
Infancy, a translation which has usually been 
known as the Gospel of the Birth of Mary.^ 

It is there stated, (ch. 1.), that the family of 
Mary's father was of Nazareth, and the family of 
her mother of Bethlehem. According to the Gos- 

(i.) See Smith's Bible Dictionary, Article "Cyrenius." 
(2,) See ch. 17, of this work. 



366 FIFTH PERIOD — A. D. 170 TO A. D. 185. 

pel of the Infancy, also, Joseph and Mary were re- 
siding at Nazareth. 

It would be very natural that as the time of her 
delivery drew near, Mary should desire to be with 
her mother, who, probably, was not able to visit 
her. This furnishes a much more plausible reason 
for the journey to Bethlehem, than that of the en- 
rollment for taxation, as given in Luke ; since the 
personal presence of Mary, for that purpose, would 
not, under such circumstances, have been required. 

3. The Childhood of Jesus. 

Here Luke is the only historian, and relates but 
a single incident : the dispute of Jesus with the 
doctors in the temple, when he was but twelve 
years of age. This narrative, which Schleier- 
macher supposes to have been contained in a sep- 
arate manuscript, was no doubt the same which, 
with accumulations, constituted the 50th chapter 
of the Gospel of the Infancy. 

With this exception, the whole life of Jesus, ex- 
cept one year or perhaps three years at its close, is 
buried in oblivion. 

In the Gospel of the Infancy there are further 
accounts of the childhood of Jesus. But as some 
of them are not to his credit, while all are of an 
extravaganb nature, they are prudently omitted 
from the canonical history. 

4. The Ministry of Jesus. 
The plain inference from the synoptic gospels is, 



THE FOUR CANONICAL GOSPELS. 367 

that the ministry of Christ lasted but one year. 
Every thing related appears to have taken place in 
or near Galilee, and within the year. He goes up 
to Jerusalem to but one passover. 

But according to John, the ministry must have 
lasted much longer, as he goes up to three or four 
passovers, at least. A large part of the time was 
passed in Judea and Jerusalem. 

To add to the confusion, Irenseus, the first writer 
who mentions the four gospels, asserts that the 
ministry of Jesus lasted about twenty years, and 
that he was more than fifty years old when he was 
crucified. He discusses the question at consider- 
able length. The following is his statement, with 
the argument by which he supports it : 

IREN^US AGAINST HERESIES, BOOK II, CHAPTER XXH. 

Christ did not suffer in the Twelfth Month after his 
Baptism; but was more than Fifty Years old when he died. 

"I have shown that the number thirty fails them (the heretics) in 
every respect; too few aeons, as they represent them, being at one 
time found within the Pleroma, and then again too many. 

"There are not, therefore, thirty seons, nor did the Savior come to 
be baptized when he was thirty years old for this reason, that he 
might show forth the thirty silent seons of their system; otherwise 
they must first of all separate and eject (the Savior) himself from the 
Pleroma of all. 

"Moreover, they affirm that he suffered in the twelfth month, so 
that he continued to preach for one year after his baptism. They 
endeavor to establish this point out of the prophet; (for it is written, 
*To proclaim the acceptable year of the Lord, and the day of retribu- 
tion;') being truly blind, inasmuch as they affirm they have found out 
the mysteries of By thus; yet not understanding that which is called 
by Isaiah, the acceptable year of the Lord, nor the day of retribution. 
Por the prophet neither speaks concerning a day which includes a 



368 FIFTH PERIOD A. D. 170 TO A. D. 185. 

space of twelve hours, nor of a year the length of which is twelve 
months. 

"For even they themselves acknowledge, that the prophets have 
very often expressed themselves in parables and allegories, and not 
according to the mere sound of the words." 

2. [In this section, Irenseus comments further upon the meaning 
of the phrases, 'acceptable year of the Lord,' and 'day of retribution.' 
He claims that the day of retribution has not come, and therefore the 
acceptable year of the Lord has not passed, and hence it must be 
more than a year of twelve months.] 

3. [The argument in this section is based upon the Gospel of John, 
Irenseus claiming^ that according to the record of "John, the disciple 
of the Lord," Christ went up to Jerusalem to three passovers. Besides 
the three mentioned by Irenaeus, there would appear to be another; 
four in all, as follows: (1), John, 2. 23; (2), John, 5. 1; (3), John, 6. 4; 
(4), John, 13. 1. The first, second and fourth are mentioned by Ire- 
nseus. He closes the section thus:] 

"Their explanation, therefore, both of the year and the twelfth 
month, has been proved false, and they ought to reject, either their 
explanation, or the gospel; otherwise, how is it possible, that the Lord 
preached for one year only ? 

"4. Being thirty years when he came to be baptized, and then pos- 
sessing the full age of a master, (or teacher,) he came to Jerusalem^ 
so that he might be properly acknowledged by all as a master. For 
he did not seem one thing while he was another, as those aflfirm who 
describe him as being man only in appearance; but what he was, that 
he also appeared to be. Being a master, therefore, he also possessed 
the age of a master, not despising or evading any condition of 
humanity, nor setting aside in himself that law which he had ap- 
pointed for the human race, but sanctifying every age, by that period 
corresponding to it, which belonged to himself. For he came to save 
all through means of himself— all I say, who through him are born 
again to God— infants and children, and boys, and youths, and old 
men. 

"He therefore passed through every age; becoming an infant for 
infants, thus sanctifying infants; a child for children, thus sanctify- 
ing those who are of this age, being at the same time made to them 
an example of piety, righteousness and submission; a youth for 
youths, becoming an example to youths, and thus sanctifying them 
for the Lord. 

"So likewise, he was an old man for old men, that he might be a 
perfect master for all; not merely as respects the setting forth of the 



THE FOUR CANONICAL GOSPELS. 369^ 

truth, but also as regards age; sanctifying at the same time, the aged 
also, and becoming an example to them likewise. Then, at last, he 
came on to death itself, that he might be 'the first born from the dead, 
that in all things he might have the pre-eminence;' the Prince of Life,, 
existing before all, and going before all, 

"5. They, however, that they may establish their false opinion re- 
garding that which is written, *To proclaim the acceptable year of the 
Lord,' maintain that he preached for one year only, and then suffered 
in the twelfth month. They are forgetful to their own disadvantage, 
destroying his work, and robbing him of that age which is both more 
necessary and more honorable than any other; that more advanced 
age, I mean, during which also, as a teacher, he excelled all others* 
For how could he have had disciples if he did not teach ? And how 
could he have taught, unless he had reached the age of a master ? 
For when he came to be baptized, he had not yet completed his thir- 
tieth year, but was beginning to be about thirty years of age. (For 
thus Luke, who has mentioned his years, has expressed it: 'Now Jesus 
was, as it were, beginning to be thirty years old,' when he came to 
receive baptism.) And, (according to these men), he preached only 
one year, reckoning from his baptism; and on completing his thirtieth 
year, he suffered, being, in fact, still a young man, who had by no 
means attained to advanced age. 

"Now, that the first stage of early life embraces thirty years, and 
that this extends onward to the fortieth year, every one will admit; 
but from the fortieth and fiftieth year a man begins to decline to- 
ward old age; which our Lord possessed, while he still fulfilled the 
oflace of a teacher, even as the gospel and all the elders testify; those 
who were conversant in Asia with John, the disciple of the Lord,,. 
that John conveyed to them that information. And he (John) re- 
remained among them, up to to the times of Trajan. Some of them, 
moreover, saw not only John, but the other apostles also, and heard 
the same account from them, and bear testimony to the statement. 

"Whom, then, should we believe ? Such men as these, or Ptolemaeus, 
who never saw the apostles, and who never, even in his dreams, at- 
tained to the slightest trace of an apostle ? 

"6. But besides this, those very Jews who then disputed with the 
Lord Jesus Christ, have most clearly indicated the same thing. For 
when the Lord said to them, 'Your father Abraham rejoiced to see 
my day, and he saw it, and was glad;' they answered him, 'Thou art 
not yet fifty years old; and hast thou seen Abraham?' Now, such 
language is fittingly applied to one who has already passed the age of 
forty, without having yet reached his fiftieth year, yet is not far from 
this latter period. But to one who is only thirty years old, it would 



370 FIFTH PERIOD — A. D. 170 TO A. D. 185. 

unquestionably be said, 'Thou art not yet forty years old.' For those 
who wished to convict him of falsehood, would certainly not extend 
the number of his years far beyond the age which they saw he had 
attained. But they mentioned a period near his real age, whether 
they had truly ascertained this out of the entry in the public register, 
or simply made a conjecture from what they observed, tnat he was 
above forty years old, and that he certainly was not one of only thirty 
years of age. 

"It is altogether unreasonable to suppose that they were mistaken 
by twenty years, when they wished to prove him younger than the 
times of Abraham. For what they saw, that they also expressed; 
and he whom they beheld, was not a mere phantom, but an actual 
being of flesh and blood. He did not then want much of being fifty 
years old; and in accordance with that fact, they said to him, 'Thou 
art not yet fifty years old, and hast thou seen Abraham ? ' 

"He did not, therefore, preach for only one year, nor did he suffer 
In the twelfth month of the year. For the period included between 
the thirtieth and fiftieth year, can never be regarded as one year, 
unless, indeed, among their aeons there be so long years assigned to 
those who sit in their ranks, with Bythus, in the Pleroma. Of which 
beings, Homer, the poet, too, has spoken; doubtless being inspired 
by the mother of their error: 

" 'The gods sat round, while Jove presided o'er, 
And converse held upon the golden floor.' " 

This extraordinary passage from Irenseus, we 
have given almost entire. It is a very important 
chapter in the history of the times ; one which has 
hitherto been kept in the background. It is time 
an attempt was made to estimate its historical value. 

As to the reasoning of Irenseus, much of it is of 
an a priori character, and as applied to such a sub- 
ject, entitled to but little consideration. But the 
argument founded upon the passage, John, 8. 56, 
57, is a good one. If Jesus was then but about 
thirty years of age , the Jews might have said , * Thou 
art not yet forty years old ;" but they would scarcely 
have said, for any purpose, *Thou art not yet fifty 



THE FOUR CANONICAL GOSPELS. 371 

years old." Much less, when their object was to 
remind him of the few years which he had spent 
upon the earth, would they have added eighteen or 
twenty years , in specif^dng the limit which he had 
not reached. 

Our author was fully aware of the force of the 
argument, and accordingly he elaborates it with the 
confidence of one conscious of writing from a strong 
position. His conclusion cannot well be avoided. 
We may, therefore, put down the author of the 
Gospel according to John, as the second witness of 
the second century, to the fact, that Jesus was near- 
ly fifty years old at his crucifixion . 

Besides these two, there is also, unless Irenseus 
tells an absolute falsehood, the testimony of all the 
elders in Asia, who were conversant with John, and 
some of them with the other apostles also. It must 
be remembered that Irenseus had been a companion 
of Polycarp and of others who had seen John, and 
that he was speaking of what had come to his per- 
sonal knowledge from the elders in Asia. If, 
then, Irenseus tells the truth, the evidence in 
favor of the fact, is almost overwhelming. If, 
on the other hand, he would deliberately falsify 
in a matter of this importance, what is his tes- 
timony worth, as to the origin of the four gospels? 

Against this evidence, we have only the silence 
of the gospels. But if the silence of the synoptics 
is consistent with a ministry of three or four 
years, why is not the further silence of all the gos- 
pels, consistent with a ministry of twenty years? 



372 FIFTH PEEIOD ^A. D. 170 TO A. D. 185. 

How would such a theory affect the received 
chronology concerning Christ? The date of the 
crucifixion at not later than A. D. 36, or when 
Christ was by the received chronology, forty years 
old, is settled by the fact, that in that year, Pontius 
Pilate was removed from his government. That 
the death of Jesus occurred while Pilate was procu- 
rator is attested, not only by five extant gospels, 
but by the historian Tacitus, who, in speaking of 
the Christians, says : 

"They had their denomination from Christus, who, in the reign of 
Tiberius, was put to death as a criminal, by the procurator, Pontius 
Pilate.— [Annals, lib. 15, ch. 44.] (Tiberius reigned till A. D. 37.— See 

JNote v.) 

If, then, it be accepted as a historical fact that 
Christ was about fifty years old at his crucifixion, 
the date of his birth would have to be set back at 
least ten years. 

It having already been found necessary to date 
his birth four years before the time first settled upon 
for the commencement of the Christian era, there 
can be no objection to extending the four to four- 
teen, if the facts require it. 

It is well known that the date of the Christian 
era was fixed, in the year 525, by the Roman Abbot, 
Dionysius Exiguus. It was based upon the account 
of the birth of Christ as given in Matthew, which 
is a legend of but little historic value. It is now 
agreed that Dionysius was mistaken in his date, by 
at least four years. It is agreed that Jesus was 
born at least four years before the commencement 



THE FOUR CANONICAL GOSPELS. 373 

of the Christian era, and it may have been fourteen 
or even twenty. 

5. The Crucifixion of Jesus. 

In a former chapter, we have given the reasons 
for believing that the extant gospel, called the Acts 
of Pilate, contains the most reliable historical 
account of the crucifixion. 

The accounts in the canonical gospels are by no 
means consistent or harmonious. The four histo- 
rians agree that Jesus was apprehended and brought 
before the high priest, and taken thence before 
Pilate, where he was examined. Luke has him 
then sent by Pilate to Herod, who mocked him, 
arrayed him in a gorgeous robe , and sent him back 
to Pilate ; an episode of some importance in the 
trial, not mentioned in the other gospels. Passing 
over some minor discrepancies, such as that Barab- 
bas was a murderer in Mark and Luke, while in 
John he was only known as a robber, and the dif- 
ference in the color of the robe placed upon Jesus, 
we come to the statement of John , that Jesus bore 
his own cross, (which was customary in such cases), 
to the place of crucifixion. The synoptics, on the 
other hand, unite in saying that the cross was borne 
by Simon the Cyrenian. This discrepancy, on the 
face of it a somewhat serious one, is explained in 
one of the apocryphal gospels, which states that 
Jesus himself bore the cross a portion of the way, 
and Simon the remainder. 

Proceeding with the narrative, we find that in 
Luke only is related an address of Jesus to the wo- 



374 FIFTH PERIOD A. D. 170 TO A D. 185. 

men, on the way to his execution. When arrived 
there, he is given to drink, according to Mark, 
wine mingled with myrrh ; according to Matthew, 
he was given vinegar, mingled with gall, in fulfill- 
ment of a prophecy ; Luke has the vinegar without 
the gall. 

Mark says, Jesus was crucified at the third hour. 
(Ch. 15, V. 25.) According to John, (19. 14,) it 
was about the sixth hour, when he was brought 
forth to the Jews by Pilate, after which he had to 
be led to execution. According to Matthew and 
Mark, there was darkness all over the land, from 
the sixth to the ninth hour ; to which Luke adds, 
that the sun was darkened. The dying words of 
Jesus do not agree ; Matthew and Mark giving the 
same as those in the Acts of Pilate, while the words 
in Luke are different, and those in John different 
from all the others. 

Jesus was upon the cross from three to six hours. 
Even the latter period was much less than usual. 
Persons crucified generally lingered at least twelve 
hours, and sometimes two or three days. The 
remarkably short time that he remained upon the 
cross, before being taken down by his disciples, has 
led some writers to adopt the theory of suspended 
animation, to account for the supposed resurrec- 
tion of his body. 

The inscription on the cross is given in four 
different ways, and Luke and John state that it 
was written in Greek, Latin and Hebrew. Accord- 
ing to Mark, it consisted of four Greek words ; ac- 



THE FOUR CANONICAL GOSPELS. 375 

cording to Luke, it consisted of six ; acccording to 
Matthew, seven; according to John, seven also; 
but with a very important difference in two of the 
words. 

In Mark and Matthew, both of the thieves on the 
cross are represented as reviling Jesus, while, 
according to Luke, which follows the Acts of Pilate, 
but one of them did so ; he being rebuked by the 
other. 

The synoptics state that the vail of the temple 
was rent; to which Matthew adds an earthquake, 
the rending of the rocks, the opening of the graves, 
and the coming forth of the dead, though this last 
is deferred until after the resurrection. The graves 
are opened at the crucifixion , and remain open two 
days, the inhabitants waiting till Jesus should first 
arise, in order that certain prophecies might be 
fulfilled. 

In the Gospel of John, it is stated that in fulfill- 
ment of certain prophecies, the side of Jesus was 
pierced with a spear, and the soldiers refused to 
break his legs, according to the custom in such 
cases, though it is to be inferred that they had been 
commanded to do so. 

These narratives throughout bear the impress of 
having been constructed with reference to the ful- 
fillment of divers Jewish prophecies. It is not 
probable that the details of the crucifixion had been 
preserved in any authentic record, made contem- 
poraneously with the event. If such record ex- 
isted, it was disregarded in the prevailing anxiety 



376 FIFTH PERIOD— A. D. 170 TO A. D. 185. 

to sustain the Messianic character of Jesus, in 
accordance with the prophecies. The Acts of 
Pilate, which, in its account of the crucifixion, was 
probably the most authentic of any existing record, 
was followed, in the canonical gospels, in some 
particulars; in others, it was entirely disregarded. 

The Resurrection of Jesus. 

The resurrection of the crucified body of Christ, 
is a doctrine which cannot be traced back beyond 
the second century. 

Paul, who believed in visions, thought he had 
seen Jesus , and enumerates various other occasions 
when Christ had been seen by his disciples. First, 
he was seen by Cephas, then by the twelve, then by 
more than five hundred brethren at once, then by 
James, then by all the apostles, and last of all by 
Paul himself. 

It is a fair inference, that these were all appari- 
tions. Paul had seen, or thought he had seen, the 
spirit, or spiritual body of Jesus, and he heard that 
the others mentioned had seen the same. That 
such was the nature of his own vision of Christ, is 
evident, not only from his explanation of the 
nature of the resurrection, but from the fact that 
the appearance to him was after the time when, 
according to the canonical gospels, Jesus had as- 
cended to heaven. If, then, Jesus appeared on 
earth, in the same body in which he was crucified, 
it was not to Paul. 

The appearance to the others, to which Paul al- 



THE FOUR CANONICAL GOSPELS. 377 

ludes, was no doubt, of the same character as that 
to himself. The disciples believed they had seen 
the spirit or spiritual body of Jesus. 

But the Christians of the second century de- 
manded a doctrine concerning the resurrection, 
of a more material and tangible character. 

Accordingly, in the canonical gospels, the very 
body in which Jesus was crucified , and which was 
buried by Joseph of Arimathea, is raised from the 
dead, appears to the disciples, is not only seen but 
felt, and Jesus himself, in the flesh, as he was be- 
fore he was crucified, calls for meat, to satisfy his 
disciples that he was not a spirit ; that his body 
was not spiritual, but material and human like 
theirs . 

As might have been expected, the accounts 
framed for the purpose of establishing this doc- 
trine, are far from being harmonious or con- 
sistent. 

In Matthew, two women first come to the sepul- 
cher ; in Mark, three ; in Luke, a larger number ; 
in John, one. As to the time of day, in Matthew, 
it had begun to dawn ; in John, it was early, while 
it was yet dark ; in Mark, it was at sunrise. 

According to Matthew, after the women had 
arrived at the sepulcher, there was another earth- 
quake, and an angel descended from heaven, rolled 
back the stone, and then addressed the women. 
According to the other historians, the women, upon 
arriving at the sepulcher, found the stone rolled 
away. 



378 FIFTH PERIOD A. D. 170 TO A. D. 185. 

According to Mark, entering into the sepnlcher, 
they saw a young man, clothed in a long white 
garment. According to Luke, there were two men, 
in shining garments. According to John, there 
being but one woman, when she saw the stone 
rolled away, she ran and told Peter, who, with 
another, came to the sepulcher. The other disci- 
ple, outrunning Peter, came and looked in. Then 
Peter came, and going in, saw the linen clothes, 
and the napkin only. The other disciple went in, 
and saw the same. They returned home, after 
which, Mary, who remained, saw two angels. 
Turning round, she saw Jesus, whom she did not 
know, even after he had spoken to her, she sup- 
posing him to be the gardener. 

Paul had known no rolling away of the stone 
from the door of the sepulcher. The spiritual body 
in which he believed would require no such assist- 
ance. But the Petrine and material element in the 
church prevailed ; the spiritual resurrection was 
set aside, and Christ was made to rise in the very 
body in which he had been crucified and buried. 



CHAPTER XXVIII 



The Gospel accokding to Luke. 



There is good reason to believe that Luke was 
the first of the canonical gospels. This is rendered 
probable, partly by internal evidence, (it is com- 
piled from the oldest manuscripts), and partly by 
the necessity that would exist, of having the first 
gospel one which would counteract the influence of 
Marcion. This could best be done through a gos- 
pel which, while differing from his , would not vary 
from it so much as to be repulsive to his followers. 

Besides, Marcion, who was a man of learning, 
had, with much care, compiled the most ancient 
gospel manuscripts which he could obtain, and the 
church authorities were under the necessity of 
using, to a considerable extent, the same ma- 
terials. 

According to Schleiermacher, Luke consists of a 
compilation of at least 33 different manuscripts ; as 
follows: 



380 FIFTH PERIOD ^A. D. 170 TO A. D. 185. 



MANUSCRIPTS IN LUKE 



1. Introduction. 

2. Chapter I. 

3. Ch. II, vv. 1 to 20 inclusive. 
" V. 21. 

22 to 40. 
41 to 52. 

III, V. 1, to ch. IV, V. 15. 

IV, vv. 16 to 30. 



4. 

5. 

6. 

7. 

8. 

9. 

10. 

11. 

12. 

13. 

14. 

15. 

16. 



V, " 



VI, 



31 to 44. 

1 to 11. 

12 to 16. 

17 to 26. 

27 to 39. 

1 to 11. 

" " V. 12,to ch.VII,v.lO. 

« VII, vv. 11 to 50. 

17. "VIII," lto21. 

18. « « « 22 to 56. 

19. « IX, « 1 to 45. 

No 32, consisting, also, of two or 



20. Ch. IX, vv. 46 to 50. 



21. 
22. 
23. 
24. 
25. 



X, 
XI, 



V. 51 to ch. X, V. 24. 
vv. 25 to 37. 
« 38 to 42. 
« 1 to 13. 
14, to ch. XIII, V. 9. 

26. « XIII,vv. 10 to 22. 

27. " « 23, to ch. XIV, V. 24. 

28. "XIV, vv. 25 to 35. 

29. « XV, 1, to ch. XVII, 19. 

30. " XVII, 20, to XIX, 48, 
Consisting of three others; 

XVII 20 to XVIII 14, XVIII 
15 to XIX 28, and XIX 29 to 
XIX 48. 

31. Chapters XX and XXI. 

32. Ch. XXII V. 1, to XXIII 49. 

33. " XXIII V. 50, to the end 
of the gospel. 

more, blended. 



Some of these divisions may be too artificial, and 
may have been established to maintain some sup- 
posed unity of purpose in the gospel historian ; but 
the analysis itself appears to be founded in fact, 
and is, in the main, pursued in a scientific man- 
ner. 

If, now, the same process be applied to the Gos- 
pel of Marcion, it will be found to consist of a 
compilation of 26 manuscripts. 

An analysis of the two gospels develops the fact 
that every manuscript, after the first eight of Luke, 
appears in both gospels. 

This circumstance favors the theory, that one of 
these gospels was used in the construction of the 
other. Which was probably the model? 



THE GOSPEL ACCORDING TO LUKE. 381 

Not only is Marcion much the shorter, but its 
narratives are simpler and more natural than those 
of Luke. 

The subject may be illustrated by reference to 
some of the more important and extensive differ- 
ences between the two gospels. 

The first three chapters of Luke were not in 
Marcion. The first part of the fourth chapter of 
Luke which appears in Marcion, is that commenc- 
ing at verse 16. *'And he came to Nazareth." 
This, in Marcion, comes in its regular order, after 
the ministry at Capernaum ; while in Luke, Jesus 
here refers to his doings at Capernaum, though his 
visit there is not stated until afterward. 

We find the whole of the fourth chapter of 
Luke in Marcion, substantially, except the first 
15 verses. But these 15 verses, together with the 
preceding chapter, none of which was in Marcion, 
constitute altogether, according to Schleiermacher, 
a single manuscript. The German critic was wri- 
ting without any reference to Marcion. This co- 
incidence may therefore be considered confirma- 
tory, at the same time, of the theory of Schleier- 
macher, and of the priority of Marcion. 

In closing the fourth chapter, the author of 
Luke having arranged sufficient preliminary matter, 
we may suppose that he now took up the Gospel of 
Marcion, which he found to be a compilation of 
manuscripts carefully collected, and made it from 
this point onward, the basis of the Gospel accord- 
ing to Luke. 



382 FIFTH PERIOD — A. D. 170 TO A. D. 185. 

Let US see how, upon this supposition, he pro- 
ceeded with his work. 

The style is much the same in the additional 
matter, as in that which is common to both gospels. 
Changes and additions are found here and there, 
some having been made for dogmatic reasons ; 
others apparently for no other purpose than to 
compose a new gospel. 

The first addition of much importance, is Luke, ch. 7, vv. 29 to 35. 
This contains a saying of Christ, in which is a reference to John the 
Baptist. V. 34; "The Son of Man is come, eating and drinking," etc. 
This Hahn supposed was omitted by Marcion, because the representa- 
tion of Jesus eating and drinking, etc., was opposed to Marcion's 
view of the spiritual and ethereal nature of Christ's person, i But in 
the very next verse of Marcion's Gospel, Jesus is represented as going 
into a Pharisee's house, and sitting down to meat. Whatever reason 
existed for adding these verses in Luke, we can see no reason for 
omitting them in Marcion. 

2. The next place where there is a difference of several verses 
entire, is Luke, 11, vv. 6, 7 and 8. This is a mere amplification of v. 
5, which, in a condensed form, is in Marcion. 

3. Luke, 11. 30, 31 and 32.— These verses relate to Jonas, whose 
name had been inserted in the 29th verse. In Marcion the reading 
Is, "This is an evil generation; they seek a sign, no sign shall be 
given it." In Luke, "no sign shall be given it, but the sign of Jonas 
the prophet." The following three verses explain in what manner 
the preaching of Jonas might be regarded as a sign. It is a continu- 
ation of the idea, and the whole passage must stand or fall together. 

4. Luke, 11. 49, 50, 51.— This consists of a quotation from an 
apocryphal book, called "The Wisdom of God." The quotation is of 
a suspicious character. It contains the statement concerning Zach- 
arias, who perished between the altar and the temple; a statement 
which, as repeated in Matthew, (23. 35), with the addition of the 
words "Son of Barachias," has caused commentators so much 
trouble.2 

(i.) Das Evangel. Mar. p. 147. 

(2,) See Chapter on The Gospel according to Matthew. 



THE GOSPEL ACCOKDING TO LUKE. 383 

Marcion has no allusion to Zacharias, and contains, no doubt, the 
more ancient form of this passage. Much of the trouble comes from 
interpolations. 

The interpolation in Luke, led to the worse interpolation in Mat- 
thew. 

5. Luke, 13. 1 to 10, contains the legend concerning Pilate ming- 
ling the blood of the Galileans with their sacrifices; also reference to 
those slain by the falling of the town of Siloam; also the parable of 
the unfruitful fig-tree. None of it in Marcion. 

6. Luke, 13. 29 to 35. This passage is doubtless an interpolation. 
The portions of it are much disconnected, and the words "Go ye and 
tell that fox," referring to Herod, can scarcely be accepted as the 
language of Jesus. 

7. One of the most extensive differences is in the parable of the 
prodigal son, Luke 15. 11 to 32; no part of which is in Marcion. It 
is essentially Pauline in spirit, as has been well remarked.3 

There is no reason why so beautiful an illustration of his own 
views, should have been omitted by Marcion. 

8. Luke, 18. 31 to 34.— Jesus predicts to the twelve, his suffering, 
liis death and resurrection. The prediction had already been re- 
corded, (Marcion 6. 22; Luke, 9. 22), and there is no reason why it 
should be repeated. This entire passage in the 18th chapter, is prob- 
ably an interpolation. 

9. The last twenty verses of the 19th Luke, are entirely wanting in 
Marcion. The riding upon an ass's colt, is an awkward episode, and 
was probably inserted to set forth the fulfillment of the prophecy in 
Zech. 9. 9. Then follows the prediction concerning the destruction of 
Jerusalem. The other reference, in less explicit language, to the 
same event, (Luke 13. 34, 35), is also wanting in Marcion. There is 
no certainty that the prediction was ever uttered by Christ himself. 
Justin Martyr, who would have found this prophecy so pertinent to 
-enforce his argument, made no allusion to it. The remainder of this 
passage appears to have been written to illustrate the fulfillment of 
the prophecy in Jeremiah 7. 11. 

10. Luke, 20. 9 to 18. The parable of the vineyard. 

This is essentially Pauline in spirit, and has a manifest application 
to the preaching of the gospel to the Gentiles, after it had been re- 
jected by the Jews. There is no reason why Marcion should have 
omitted it. 

(3.) Hahn, Das Evang. Mar. p. 182; Olshausea, Can. Ev. p. 208. 



384 FIFTH PERIOD — A. D. 170 tO A. D. 185. 

11. Luke, 22. 16 to 18. The paschal supper has been the cause of 
much controversy in all ages of the church, and was the occasion of 
the first exercise of a general jurisdiction by the church of Rome. 
Without entering into the controversy, suflSce it to say, if, as there is 
reason to believe, this passage in 22d Luke is an interpolation upon 
Marcion, the question becomes much simplified. The supper de- 
scribed in that chapter appears to have been an ordinary meal, having 
been eaten the evening before the crucifixion; and yet, in verses 16 to 
18, it is referred to as the passover. 

12. Luke, 22. 28 to 30. This is a literal application of certain 
prophecies to Jesus; an application such as the Jews were constantly 
making, but such as he himself would scarcely have made, in the 
form here presented. 

13. Luke, 22. 35 to 38. Here for the first time, Jesus is made to 
allude to his coming end. And when his disciples told him there 
were two swords, he said, "It is enough." 

14. Luke, 22. 49 to 51. 

These are all of the more extended passages in 
Luke, which are not in Marcion 's Gospel. This 
analysis, equally with the one in a former chapter^ 
affords strong evidence that Marcion was first writ- 
ten. 

There are other considerations, indicating a late 
origin to this gospel. 

1. It is expressly stated, in the introduction, 
that many gospels had been written before this 
one : 

"Forasmuch as many have taken in hand to set forth in order, a 
declaration of those things which are most surely believed among 
us, even as they who from the beginning were eye-witnesses and 
ministers of the word, delivered unto us; it seemed good to me, 
also," etc., [Translated by the author.] 

It is the universal conclusion, that the author of 



THE GOSPEL ACCORDING TO LUKE. 385 

Luke does not here refer to any of the canonical 
gospels.' 

The fact that the other three of those gospels are 
impliedly excluded by the language used in Luke, 
raises a strong implication, that they were not then 
written. Why would the author refer to many un- 
authorized gospels, and make no allusion to three 
which were received as authority? It is an opinion 
quite generally entertained, that several gospels 
are referred to in Luke, which are known to have 
been written in the second century. 

Origen considered that the gospel of the Egyp- 
tians and the Gospel of the Twelve Apostles, (of 
the Hebrews) were among the number.^ 

Jerome extends the list as follows : 

"The evangelist Luke declares that there were many who wrote 
gospels, when he says, 'forasmuch as many,' etc. (c. 1, v. 1), which 
being published by various authors, gave rise to several heresies. 
They were such as that according to the Egyptians, and Thomas, 
and Matthias, and Bartholomew, that of the Twelve Apostles, 
and Basilides, and Apelles, and others which it would be tedious 
to enumerate."— [Hieron, Prsef. in Comm. in Matth. 

The Gospel of Basilides was written about A. 
D. 125, and that of Apelles, about 160. Of 
course, then, according to Jerome, Luke was 
after 160. 

Epiphanius says, in expounding Luke, 1. 1, 

fi.) Origea, Homil. in Luc. i. i; Ambrose, Com, on Luke, i; Augustine, de Cons. 
Ev. I. 4, c. 8; Eusebius, Ecc. Hist. 3. 24; Erasmus in Luc. i. i; Bellarm. de Mat. Sacr. 
1. 1, c. 16; Grotius, in Luc. i. i; Father Simon, Crit. Hist, of N. T. par. i, ch. 3; Jones 
vol. I, p. 25; Stowe's Hist, of the Bible, p. 142. 

(2.) Homily in Luc. i. i. 



386 FIFTH PERIOD ^A. D. 170 TO A. D. 185. 

"Saying: 'Forasmuch as many have taken in hand,' by which he 
would intimate that there have been many undertakers of the like 
work. Among them, I suppose, were Cerinthus, Merinthus, and 
others." (See also Epi. Hser. 51. 7.) 

Cerinthus flourished and wrote about A. D. 145, 
which Epiphanius thinks was before Luke. 

Venerable Bede (A. D. 734) agrees with Jerome, 
that the Gospels of Basilides and Apelles were 
among those referred to in Luke.' 

Erasmus thought the Acts of Pilate, or Gospel 
of Nicodemus, was among the number.^ 

Jones includes the Gospel of Marcion.^ 

All these writers, in thus dating the Gospel 
of Luke subsequent to those here named, im- 
pliedly renounce the theory of its apostolic 
origin. 

2. The discrepancies betweeen this gospel and 
that according to Matthew, have already been 
pointed out. These differences indicate a late ori- 
gin for one or both of these gospels, and involve in 
confusion every thing connected with the early 
history of Christ. 

It is impossible, in the present state of the 
inquiry, to name the author of this gospel. 

Westcott thinks it circulated mostly about Alex- 
andria and Antioch,* when first published. 

(i.) Bede's Works. London, 1844, vol. 10, p. 273. 

(2.) Annot. in Luc. i. i. 

(3.) Jones, vol. 3, Vindication, p. 26. 

(4.) Canon, p. 68. Note. 



GOSPEL ACCORDING TO LUKE. 387 

It may have been written at or near Antioch. In 
that case, the person to whom it was addressed, 
was probably none other than Theophilus, the 
writer, who afterward, about A. D. 180, became 
Bishop of Antioch. 

Basnage thinks Luke was the first of the canoni- 
cal gospels,^ and there are many reasons for believ- 
ing he was correct in that opinion. 

Michaelis did not consider it inspired f nor does 
the author of this, or of either of the canonical 
gospels, lay any claim to inspiration. 

(i.) Ann. 60, num. 31. 
(2.) Vol. I, p. 95. 



CHAPTER XXIX. 



The Gospel according to Mark. 



Mark is the shortest of the four gospels. Its 
brevity is due partly to the omission of the biogra- 
phy of Christ, which is contained in Luke and 
Matthew. 

It was probably constructed from the Gospel of 
Peter, as a basis, with many changes, and the in- 
corporation of new material. 

If the analysis of Luke be applied to Mark, the 
following will be the result : 

The first seven manuscripts are wanting. 

MS. No. 8, Luke, 4. 16 to 30, is omitted in Mark entirely, in place 
of which is inserted the calling of the apostles; Mark, 1. 16 to 20. 

The previous account of the preaching of John, Mark, 1. 1 to 8, is 
so much different from that in Luke, that it is plain it was not from 
the same manuscript. 

No. 9, Luke, 4. 31 to 44, is closely followed in Mark, (1. 21 to 39.) 
There is just sufificient expansion of language to justify the presump- 
tion that the same manuscript was used; or possibly here, as well as 
in a few other places, the Gospel of Luke itself. 



THE GOSPEL ACCORDING TO MARK. 389 

In point of correctness, it has been already 
noticed that Sanday places this gospel below Luke. 
The same view is taken by Schleiermacher. Speak- 
ing of the synoptics, he says, that in comparing 
Luke with Matthew and Mark he sees evidence that 
the corresponding narratives in the latter gospels, 
were originally more hastily taken down, or were 
obscured by passing through many hands.' 

Pursuing the analysis, 

MS. No. 10, Luke, 5. 1 to 11, is not in Mark, though there is a 
shorter account of a similar transaction. 

No. 11, Luke, 5. 12 to 16, is contained in Mark, (1. 40 to 45), but with 
such an important change at the close, as to draw from Schleier- 
macher the following remark: 

"By this alteration, the history assumes almost an apocryphal 
character; and if, on the one hand, we acknowledge the instruction 
we receive by this very circumstance of Mark's narrative, it is no less 
true, on the other hand, that the comparison is the more unfavorable 
to him, as his additions frequently tend to this sort of exaggeration." 
—[Essay on Luke, p. 78. 

No. 12, Luke, 5. 17 to 26, all but the first verse, is found substan- 
tially the same in Mark, 2. 2 to 12. 

No. 13, also, Luke, 5. 27 to 39, is closely followed in Mark, 2. 14 
to 22. 

So also No. 14, Luke, 6. 1 to 11, in Mark, 2. 23 to 3. 5. 

In No. 15, Luke, 6. 12 to 7. 10, we first find a break in a manuscript; 
hitherto, such as were used being inserted entire, though with 
alterations. 

Mark contains the first and last portion of this, while the middle 
part, containing portions of the sermon on the mount, is omitted. 

The circumstances connected with the choosing 
of the twelve, Schleiermacher thinks, were misun- 
derstood by Mark. '^ He had hitherto,'' he says, 

(1.) Essay on Luke, p. 'JT. 



390 FIFTH PERIOD A. D. 170 TO A. D. 185. 

'^followed Luke. Not that I would assert, with 
Griesbach, that he had before him the whole of the 
present Gospel of Luke, but this collection he most 
probably had/'' 

After showing that the matter was not properly- 
understood by Mark, he says : 

"Under these circumstances, I do not at all see why one should 
take pains, trying all possible explanations, some of them in the 
highest degree improbable, to show how Jude, the son of James, and 
Lebbeus who was named Thaddeus, may be one persouc"— [p. 93. 

No. 16, Luke, 7. 11 to 50, not in Mark. 

Schleiermacher is perplexed at not finding the mir- 
acle of Nain related by any evangelist but Luke ; 
especially '^considering the scanty number of 
instances of restoration to life/' He thinks the 
event was recorded by some one who had heard of 
it at Capernaum, or Jerusalem, and who did not 
wish to trouble the apostles by applying to them 
for confirmation of the account.^ 

No. 17, L/uke, 8. 1 to 21, is, again, broken up, being found neither 
entire, nor in the same order, in Mark. The most of it finds a 
parallel, with much amplification, in Mark, 4. 1 to 25, and 3. 31 to 35. 

Commenting upon the contents of this manu- 
script, Schleiermacher says : 

"This addition belongs, undoubtedly, to the number of accumula- 
tions and exaggerations which are so very common with Mark, both 
in the introductions to the several incidents in his gospel, and in the 
general statements which he occasionally inserts, to fill up a chasm. '* 
—[Essay; p. 128. 

No. 18, Luke, 8. 22 to 56, finds a close parallel in Mark, 4. 36 to 6. 43. 

(i.) Essay, p. 91. 
(2.) Essay, p. 169. 



THE GOSPEL ACCORDING TO MARK. 391 

The manuscript was inserted entire; not, however, without the usual 
amplification in the different narratives. 

No. 19, Luke, 9. 1 to 45. This manuscript, with many variations, 
and the insertion of much new matter, may be traced as follows: 
Mark, 6. 7 to 16; same ch. vv. 30 to 44; ch. 8. 27 to 31; same, 34 to 38; 
ch. 9, vv. 1 to 11; same, 17 to 29, and verses 31 and 32. 

No. 20, Luke, 9. 46 to 60. Paralleled in Mark, 9. 33 to 40, to which 
is subjoined much not in Luke, but parallels to which may be found 
in Matthew. 

MSS. Nos. 21 to 25 inclusive, comprising Luke, 9. 51 to 13. 9, not in 
Mark, except a few verses, Mark, 3. 22 to 27> parallel with part of 
No. 25. 

Nos. 26 to 29 inclusive, Luke, 13. 10 to 17. 19, not in Mark, 

No. 30, Luke, 17. 20 to 19. 48. First division, 17. 20 to 18. 14, not in 
Mark. The first part of the second division, Luke, 18, 15 to 43, finds 
parallel in Mark 10. 13 to 34, and vv. 46 to 52. The balance of the 2d 
division, Luke, 19. 1 to 28, has no parallel in Mark; while, again, the 
third division, Luke, 19. 29 to 48, will be found followed more or less 
closely, in Mark, 11. 1 to 18. 

No. 31. Luke, chs. 20 and 21. Parallel, Mark, 11. 27 to 31, and chs. 
12 and 13. 

No. 32. Luke, 22. 1 to 23. 49. Parallels, Mark, 14. 1, 2; same ch. 
vv. 10 to 17; vv. 22 to 24; v. 26; v. 32; vv. 35 to 38; vv. 43 to 49; vv. 
53, 54, and 61 to 72. Also, ch. 15, vv. 1 to 15, 21 to 33, and 37 to 41. 

In all this we discover parallels, by no means complete, to only 
a portion of No. 32. It is impossible to believe that the authors of 
Luke and Mark here used a common manuscript. The author of 
Mark, we may suppose, drew somewhat from manuscripts, something 
from tradition, and much from his imagination. 

No. 33. Luke, 23. 50, to the end. Whatever parallel to this there 
may be in Mark, is in the last part of the gospel. But Mark here di- 
verges much from the others. The last twelve verses are generally 
by scholars considered spurious, i 

(i.) Canon Farrar, in his "Messages ef the Books," (London and N. Y., 1887), thus 
sums up the evidence against the authenticity of the last twelve verses of Mark: 

1. There are many remarkable peculiarities of style and expression in the Greek 
text which are specified, and which do not accord with the balance of the gospel. 

2, These verses are wanting in the Sinaitic and Vatican MSS., and are omitted ia 



392 FIFTH PERIOD — A. D. 170 tO A. D. 185. 

As the result of the foregoing analysis, it will be 
seen, that of the 33 manuscripts in Luke, the first 
8 are wanting in Mark, being the same, except No. 
8, which were wanting also in Marcion. Of the 
other 25, 10 are omitted entirely, and 8 are inserted 
entire, while the others are more or less broken 
and disjointed ; some of them so much so, as to 
lose their identity completely. 

This result, while it confirms the theory of 
Schleiermacher, recognizing, as it does, the identity 
and completeness of most of the manuscripts, at 
the same time would indicate that the German 
theologian had, in some instances, carried his divi- 
sion too far; and had specified, as distinct manu- 
scripts, some portions of Luke, which were founded 
upon tradition, and composed by the author him- 
self. 

The Gospel according to Mark is supposed to 
have been written at Rome. 

It was not quoted by TertuUian, in Africa. 

At Rome, where the gospel was probably com- 
posed, the stories in Luke, concerning the infancy 
of Jesus, so manifestly of Eastern original, had 
not yet obtained much credence. They were 
accordingly omitted. In this respect, the Gospel 
of Marcion was, in that portion of Christendom, 

many ancient copies of otlier MSS. 

3. Eusebius, Jerome and Gregory of Nyssa say that in their day they were wanting 
in almost all the Greek copies of the gospels. 

4, They must have been unknown to Cyril of Jerusalem, TertuUian and Cyprian, and 
were not mentioned by Clement of Rome or Clement of Alexandria. 

This passage in Mark corresponds with a portion of the 14th chapter of the Acts of 
Pilate; the usual allowance being made for interpolations, in copying from the Acts. 



THE GOSPEL ACCORDING TO MARK. 393 

considered the most reliable, and was looked upon 
as evidence that the early biography of Jesus was 
unknown. 

The Gospel of Peter is supposed to have con- 
tained the substance of the Oracles of Matthew ; 
and as the former was at the basis of Mark, and 
the latter, of Matthew, that would account for 
much of the similarity between Mark and Matthew, 
without assuming that any portion of either was 
copied directly from the other. Mark has almost 
a complete parallel in Luke and Matthew taken 
together. There are but 24 verses which have no 
parallel in either of the other synoptics. 

As to the order in which these gospels were writ- 
ten, much has been said, but the subject is in the 
utmost confusion and uncertainty. 

"That St. Mark wrote later than St. Luke," says Michaelis, "I have 
no doubt."— [Vol. 3, p. 96. Note. 

Baronius, Bellarmine and some others, think 
this gospel was first written in Latin. This is not 
improbable, if it was composed at Rome, late in 
the second century. 

That the gospel in its present form was not the 
work of Mark, the companion of the apostles, is 
the opinion of Credner,' and several other evangel- 
ical writers, among whom Mr. Sanday may be in- 
cluded. 

(i.) Einleit. Sec. s6. 



CHAPTER XXX 



The Gospel according to John. 



But little light can be thrown upon the Gospel of 
John, by any comparison with the manuscripts of 
Luke. 

The first manuscript to which any similarity can 
be found, is No. 19 ; the account of the feeding of 
the multitude, by a miracle. But the differences 
in the narratives are very great. According to all 
the synoptics, Jesus had retired to a desert place ; 
in Luke it is stated that it belonged to the city of 
Bethsaida. According to John, he had gone up 
into a mountain. According to this historian, it 
was on the eve of a Jewish passover. This the syn- 
optics say nothing about ; nor do they connect Jesus 
with any passover, except the one at which he 
suffered. According to Mark and Matthew, who 
continue the narrative, Jesus sent away the multi- 
tudes, and retired into a mountain to pray; 
according to John, he departed into a moun- 



THE GOSPEL ACCORDING TO JOHN. 395 

tain, (though he was already in a mountain), to 
avoid the multitude who wished to take him by 
force, and make him a king. It will be remem- 
bered that this manuscript could not be fully 
identified in Mark. These were probably different 
versions of a common tradition. 

The essential features of the tradition were, that 
a multitude consisting of 5000 men, besides the 
women and children, had been fed by Christ, upon 
five loaves and two fishes. 

The next parallel is No. 30. Of the contents of 
this long manuscript, there is but the circumstance 
of Jesus riding on a colt, the foal of an ass, 
which is briefly noticed, as the fulfillment of a 
prophecy. This manuscript, also, could not be 
recognized distinctly in Mark, and there is no 
reason to believe it was used in John. 

No. 32. Luke 22. 1 to 23. 49. Portions of this 
MS. have partial parallels, in John, 13. 1 to 30; 
vv. 36 to 38 ; ch. 18, vv. 1 to 18 ; 24 to 28 ; 33 to 
40 ; ch. 19, vv. 15 to 25 ; 28 to 30. 

No. 33. Luke, 23. 50, to the end. 

The first part of this manuscript, narrating the 
begging of the body of Jesus, and his burial, by 
Joseph of Arimathea, has a closer parallel in John 
than any of the previous ones ; (John, 19. 38 to 
42.) The balance of it, however, after the coming 
of Mary Magdalene to the sepulcher, cannot be 
recognized. 

Thus, it will be seen, that not a single manu- 



396 FIFT^M PliMOB— A;ili.l70 TO A D. 185. 

script in Luke can be comptetely traced in John. 
In some insta1S.tS^, the writer may have used Luke 
or Mazrk. 

The inference is, that Luke and John were not 
composed from common sources. 

The same result will follow, upon comparing 
John with Mark and Matthew. 

The Gospel of John stands alone. It has every 
mark of being an original gospel, while the synop- 
tics are compilations made, for the most part for 
the purpose of preserving the early traditions of 
the disciples, concerning the life and teachings, the 
sufferings, the death and the resurrection of Jesus. 

The Gospel of John is a theological document, 
written for theological purposes. 

The first express testimony to the existence of 
this gospel, is that of Theophilus, Bishop of Anti- 
oeh, A. D. 180, who speaks of it thus : 

"And hence the holy writings teach us, and all the spirit-bearing 
(inspired) men, one of whom, John, says, *In the beginning was the 
Word, and the Word was with God,' " etc.— [Ad Autolycum, 2. 22. 

Here John is not spoken of as an apostle, but as 
a spirit-bearing, or inspired man. Such the writer 
may have considered John the Presbyter, of the 
second century, who is by many thought to be the 
author of the gospel. 

The internal character of this gospel, is quite in- 
consistent with the theory of its having been writ- 
ten by the unlettered fisherman, the son of Zebe- 
dee. It is hardly possible that such a person could 



THE GOSPEL ACCORDING TO JOHN. 397 

have become the educated and philosophical theo- 
logian, whose pen is to be traced in the Gospel of 
John. 

It is written in purer, and less Hebraistic Greek, 
than the other gospels, and its style is elegant and 
graceful. 

John the apostle, son of Zebedee, was a Jew. 
But the author of the Gospel of John, refers to the 
Jews in the third person. He speaks of the feasts 
*'of the Jews,^' '^the passover of the Jews,'^ *'the 
manner of the purifying of the Jews,'' etc. The 
law of Moses is spoken of as ''your law," and 
* 'their law." Furthermore, the Jews are denounced 
as the children of the devil. 

The fact that in this gospel, the full and absolute 
divinity of Christ is first distinctly taught, is evi- 
dence, also, that it was not written by a Jew. The 
divinity of Jesus was not a doctrine of the Jewish 
Christians. It originated with Gentiles, formerly 
idolaters. To the Jew, it meant polytheism. The 
early Jewish Christians held Christ to be a man 
only. 

There are also many errors in reference to the 
geography of the country. The author speaks of 
iEnon, near to Salim, in Judea ; also of Bethany, 
beyond Jordan, and of "a city of Samaria, called 
Sychar. ' ' If there were any such places, they were 
strangely unknown to other writers. The learned 
Dr. Bretschneider points out such mistakes and 
errors of the geography, chronology, history and 
statistics of Judea, as no person who had ever re- 



398 FIFTH PERIOD — A. D. 170 TO A. D. 185. 

sided in that country, or had been by birth a Jew, 
could possibly have committed. 

Even the birthplace of John himself, Bethsaida, 
or Julias, is assigned to Galilee, when it was situ- 
ated in another country. This mistake alone, is 
fatal to the authority of the gospel. This is con- 
ceded by Hug,^ provided it cannot be explained. 
An attempt has been made to explain it by showing 
that it was the custom of the people to speak of the 
Gaulonite country as Galilee. Josephus is cited, 
las calling Judas, the Galilean, a Gaulonite. Jo- 
sephus four times refers to Judas as a Galilean.^ 
The only place where he is spoken of otherwise,^ is 
manifestly a mistake on the part of some tran- 
scriber, and arose from the fact, that there were 
two cities by the name of Gamala, one in Gauloni- 
tis, the other in Galilee. No doubt the passage in 
Josephus, '^a Gaulonite, of a city whose name was 
Gamala, '' should read, ''a Galilean, of a city whose 
name was Gamala.'' It would then correspond 
with the other passages in Josephus, and with the 
Acts of the Apostles, [5. 37] ; in all of which he 
was called Judas of Galilee. 

Galilee was a well known district of country, 
with well defined boundaries ; and it is absurd to 
suppose that another country, entirely disconnected 
with it, was called Galilee, without further evi- 
dence than this passage of Josephus. 

(i.) Introduction to N. T. p. 24. 

(2) Antiquities, bk. 18 i. 6; bk. 20, 5. 2; Jewish War, bk. 2, 8. i, and bk. 2, 17, 
8. 

(3.) Antiquities, bk, 18, i. i. 



THE GOSPEL ACCORDING TO JOHN. 399 

The conclusion is, that the author of the Gospel 
of John, was ignorant of the birthplace of John 
the apostle. 

This gospel differs from all three of the synop- 
tics, in relating several events which occurred when 
John the apostle was not present ; while, strangely 
enough, other transactions in which, according to 
the synoptics, the apostle John was present, are 
not related in the Gospel of John at all ; particu- 
larly the transfiguration, which, according to all 
the synoptics, took place in the presence of Peter, 
James and John. 

That John had neglected to testify, where his 
testimony would naturally be expected, was noticed, 
very anciently, by Faustus, the Manichsean, in his 
controversy with Augustine. Speaking of the pas- 
sage, ^^Think not that I am come,'' etc. (Matt. 5. 
17), he says : 

"Who testifies that Jesus said this ? Matthew. Where did he say- 
it ? On the mountain. Who were present ? Peter, Andrew, James 
and John. Others, but not Matthew himself. He had not as yet 
chosen Matthew. But one of these four, John, wrote a gospel. Well, 
then, he relates this somewhere ? No, not at all. How is it, then, 
that John, who was on the mountain, does not testify ? And that 
this was written by Matthew, who became a follower of Jesus some 
time after he descended from the mountain ? It is therefore very 
doubtful whether Jesus said this; because a proper witness is silent, 
while an improper witness testifies."— [Augustinus contra Faustum, 
lib. 17, eh. 1. 

The writer of this gospel quotes the Old Testa- 
ment prophecies, almost as loosely, and with as 
little regard to their applicability, as the author 
of Matthew. Psalms, 41. 9, quoted in John 13. 



400 FIFTH PERIOD A. D. 170 TO A. D. 185. 

18, did not refer to Christ, nor to Judas. So of 
John 17. 12. 

So strong is the evidence of a late date to this 
gospel, that its apostolic origin is being abandoned 
by the ablest evangelical writers. Westcott says, 
** The earliest account of the origin of the gospel ^ 
is already legendary. '' ' 

Dr. Davidson, author of the article on the canon 
in the new edition of the Encyclopedia Britan- 
nica, says, its Johannine authorship must be 
abandoned, and its existence prior to A. D. 140, 
cannot be maintained.^ Both Irenseus and Jerome 
assert that John wrote against Cerinthus. Cerin- 
thus flourished about A. D. 145. 

Again, there is evidence that in the construc- 
tion of this gospel, as in that of Matthew, the 
author had in view the building up of the Roman 
hierarchy, the foundations of which were then 
(about A. D. 177—8,) being laid. In the 21st 
chapter is a detailed account of an appearance of 
Jesus, after his resurrection, to seven of his disci- 
ples, at the Sea of Tiberias, something not heard 
of in the synoptic gospels, and which bears the 
impress of an original narrative, suggested by 
scenes in Christ^s ministry. After they had 
dined, Jesus is made to say to Peter, *^Feed my 
sheep;'' an injunction which was afterward re- 
peated. 

In Matthew only, is Peter made the rock on 

(i.) Introduction, p. 255. 

(2.) Davidson on the Canon, p. 99. In his Int. to N. T., the limit is 150, 



THE GOSPEL ACCORDING TO JOHN. 401 

which the Church was to be built, and in John 
only, is he enjoined to feed the sheep of Christ. 
There is reason to believe that both gospels were 
written in the interest of the supremacy of the 
Church of Rome. 



CHAPTER XXXI 



The Gospel accokding to Matthew. 



The Gospel of Matthew presents at once phenom- 
ena of the most varied and inexplicable character. 
While many of its narratives and of its records 
of the sayings of Christ, from their brevity and 
simplicity, are recognized as among the oldest tra- 
ditions, and as having been taken from near the 
fountain head, the gospel itself bears, in other 
places, internal evidence of a comparatively late 



origin. 



The persistent statements of Jerome, supported 
by Epiphanius, that the Gospel of the Hebrews was 
the Hebrew form of the Gospel of Matthew, state- 
ments not at all borne out by the fragments of the 
Gospel of the Hebrews, which they have given, 
still further complicate a question, in other respects 
sufficiently difficult. 

Many writers, not willing to discard altogether 



THE GOSPEL ACCOKDING TO MATTHEW. 403 

the assertions of Jerome and Epiphanius, have 
supposed our Matthew to be a translation from a 
more correct version of the Hebrew gospel, than 
that quoted by those fathers ; and that the differ- 
ences between those quotations and the Greek 
Matthew, are to be accounted for, partly by the 
difference in the Hebrew versions, and partly by 
the freedom of translation. Among these, Bishop 
Marsh is one of the most eminent. 

Others, giving but little credit to these fathers, 
whom in other matters, they have found so unre- 
liable, and resting the case upon internal evidence, 
have pronounced the Gospel of Matthew an ori- 
ginal Greek production. This view is strongly 
maintained by Jones and other modern critics. 

THE MANUSCRIPTS OF LUKE COMPARED WITH ' 
MATTHEW. 

There is a partial parallel, in the third chapter of Matthew, to the 
first part of manuscript No. 7; [Luke 3, 1 to 22.] Omitting the gen- 
ealogies, which are entirely different, the parallel is resumed, and 
more closely followed, in the history of the temptation; [Luke, 4. 1 to 
13; Matthew, 4. 1 to 11.] 

•MS. No. 8, Luke, 4. 16 to 30, has no parallel in Matthew. 

No. 9, Luke, 4. 31 to 44, which had a complete parallel in Mark, finds 
only a partial parallel in Matthew, commencing with verse 38, of 
Luke, [Matt. 8. 14], and giving an account of the healing of Simon's 
wife's mother, and other sick people. 

We early find evidence of that tendency to ampli- 
fication and exaggeration which is characteristic of 
the author of this gospel. Although, in accord- 
ance with the accounts in the other synoptics, he 
states, in verse 16, that ' Vhen the even was come, 
they brought unto him many that were possessed 



404 FIFTH PERIOD A. D. 170 TO A. D. 185. 

of devils, and he cast out the spirits with his word, 
and healed all that were sick ;'' adding, according 
to his custom, a reference to the fulfillment of 
prophecy ; and though he had also stated, in ch. 4, 
V. 23, that Jesus went about all Galilee, teaching, 
etc., and healing all manner of sickness, and all 
manner of disease, among the people; he there 
adds, after the narrative has been closed by the 
other historians, the following : 

V. 24. "And his fame went throughout all Syria, and they brought 
nnto him all sick people that were taken with divers diseases and 
torments, and those who were possessed with devils, and those who 
were lunatic, and those who had the palsy; and he healed them." 

MS. No. 10, Luke, 5. 1 to 11, cannot be traced in Matthew, though 
there is a shorter account of the calling of the four disciples, corres- 
ponding to that in Mark. 

No. 11. Luke, 5. 13 to 16. The parallel account in Matthew is 
shorter than in Luke or Mark. This is one of the places which indi-( 
cate Matthew as containing the earlier narrative. The account of this 
miracle, as related in the Acts of Pilate, is shorter than either of these. 

No. 12. Luke, 5. 17 to 26. Parallel, Matthew, 9. 1 to 8. 

No. 13. Luke, 5. 27 to 39. See Matthew, 9. 9 to 17, which has a close 
resemblance. 

So also No. 14, Luke, 6. 1 to 11; Matthew, 12. 1 to 13. 

No. 15. Luke, 6. 12 to 7. 10. The last ten verses of this manuscript, 
describing the healing of the centurion's servant, are paralleled in 
Matthew, 8. 5 to 13. The other portion, which commences with the 
choosing of the twelve, and consists, principally, of sayings of Jesus, 
can hardly be considered paralleled by the sermon on the mount, 
which is much more extensive. 

No. 16. Luke, 7. 11 to 50, which has no parallel in Mark, has a partial 
parallel in Matthew. See Luke, 7. 18 to 35, and Matthew, 11. 2 to 19. 

No. 17. Luke, 8. 1 to 21. See Matthew, 13. 1 to 25, and 12. 46 to 60, 
where the parallel is nearly complete. 

No. 18. Luke, 8. 22 to 56. Parallel, Matt. 8. 18 ; vv. 23 to 34 ; ch. 9, 18 to 
25. 



THE GOSPEL ACCORDING TO MATTHEW. 405 

19. Luke, 9. 1 to 45. Matt. 10. 1 to 15; 14. 1, 2; vv. 13 to 21; ch. 16 
13 to 16, 20; vv. 21 to 28, and ch. 17, 1 to 23. This manuscript, if used 
at all, is completely broken up. 

20. Luke, 9. 46 to 50; Matthew, 18. 1 to 6. 

21. Luke, 9. 51 to 10. 24. Partial parallel in Matt. 8. 19 to 22. 

MSS. 22, 23 and 24, Luke, 10. 25 to 11. 13. No parallel in Matthew. 

No. 25. Luke, 11. 14 to 13. 9. Partial parallel, Matthew 12. 22 to 30 
and vv. 38 to 45. 

26 to 29. Luke, 13. 10 to 17. 19. No parallel. 

No. 30. Luke, 17. 20, to 19. 48. The first division, 17. 20 to 18. 14, has 
no parallel. First part of second division, 18. 15 to 30, has as parallel, 
Matt. 19. 13 to 30. Luke, 18. 31 to 43, has Matt. 20. 17 to 19, and 20. 29 
to 34. Luke, 19. 29 to 38, has Matthew, 21. 1 to 9, and Luke, 19. 45, 46, 
has Matt. 21. 12, 13. These partial parallels do not, however, identify 
the manuscript. 

No. 31. Luke, chs. 20 and 21. Partial parallels. Matt. 21. 23 to 27; 
33 to 45; ch. 22, vv. 15, 32; vv. 41 to 46; ch. 23, vv. 5 to 7; v. 14; and ch. 
24, vv. 1 to 44; following which, are lengthy sayings of Christ, found 
in Matthew alone. 

No. 32. Luke, 22. 1 to 23. 49. Matt. 26. 3 to 5; 14 to 25. The parallel 
considerably broken. Matt. 27. 1, 2; 11 to 56. 

No. 33. Luke, 23. 50, to the end. Some partial parallels, in Matt. 27. 
57, to the end. 

Recapitulation. — Five of the manuscripts are 
complete in Matthew, though with the customary 
changes and accumulations. Some dozen of the 
others have parallels more or less extensive. There 
is indicated a common use of manuscripts, though 
not to so great an extent as by the authors of Luke 
and Mark. 

We will now proceed to consider some of the 
indications of a late date for the construction of 
the Gospel of Matthew. 

1. That Matthew was written for theological 
purposes, and for the use of the church, after it 



406 FIFTH PEEIOD A. D. 170 TO A. D. 185. 

had become pretty well established, is shown by 
the frequent reference to the prophecies, and the 
manifest anxiety to show that the events related, 
were in fulfillment of the predictions referred to. 
True, the author is quite uniformly unfortunate, 
in his selection of prophecies, scarcely one of which 
has any reference to the subject matter to which it 
is applied.^ But the object of the writer is never- 
theless apparent. 

2. The comparatively late composition of this 
work may be inferred from the many additions of 
incidents of a striking and marvelous character, 
not contained in the other gospels. Notably 
among these, are the earthquakes at the crucifixion 
and the resurrection, both of which were known 
to this historian only. Also, the opening of the 
graves, and the rising of the saints. 

Schleiermacher, in comparing Luke with Mark 
and Matthew, sees evidence that the corresponding 
narratives in the latter gospels, were originally 
more hastily taken down, or were obscured by pass- 
ing through a great number of hands. ^ 

Speaking of the account of casting out the devils, 
(Matt. 8. 28 to 33), he says : 

"The alteration made here, by introducing two demoniacs, in itself 
improbable, as it is not usual for madmen to contract a close friend- 
ship and intimacy with each other, might, indeed, admit of a different 
explanation, as other instances of a similar duplication are found in 
Matthew."— [Essay, p. 137. 

(i.) For some instances, see the comparisons between Matthew and the Infancy 
gospels. 

(2.) Essay on Luke, p, 77. 



THE GOSPEL ACCORDING TO MATTHEW. 407 

In regard to the feeding of the multitudes, not- 
withstanding the statement in Matthew 16, Schlei- 
ermacher thinks there was but one feeding, and 
that Matthew was misled, by having two different 
accounts of the same transaction.^ 

Speaking of Matt. 16. 13 to 28, he says : 

"No one will readily believe, that Christ, in the same breath, as it 
were, would deliver to Peter the key of the kingdom of heaven, and 
then call him a Satan, who did not favor the things which be of 
God."— [Page 153. 

He thinks the manner in which Matthew repre- 
sents the transfiguration, shows that the account 
had passed through several hands. 

"In this narrative," he says, "one perceives the exclusive direction 
of the reporter's imagination toward the marvelous. On this account, 
the assertion that the two figures were Moses and Elias, appears far 
more confident than in Luke, in whose narrative every attentive 
reader easily sees that it is founded merely on the expression of Peter, 
in a state between sleeping and waking."— [Page 156. 

"In the same way, we may remark, likewise, in the healing of the 
epileptic in Matthew, a distortion into extravagance." — [Essay, p. 157, 

After commenting at length upon the circum- 
stance, he says : 

"Matthew, therefore, either has had a less authentic reporter here, 
or perhaps only obscured the state of the case, by his habit of annex- 
ing analogous matter."— [Ibid. p. 159. 

In the account in Matthew, corresponding to 
Luke 9. 46 to 50, Schleiermacher thinks much is 
annexed which was not spoken on the occasion.^ 

(i.) Essay on Luke, p. 144. 
(2.) Essay, p. 162. 



408 FIFTH PERIOD A. D. 170 tO A. D. 185. 

He comments on the incoherence in the narra- 
tives of Matthew.' 

Referring to the duplication of the blind men at 
Jericho, he says, Matthew ''had before done some- 
thing of the same sort, in the case of the demoniac 
at Gadara.'' How the mistake happened, he does 
not undertake to determine.^ 

Speaking of Matt. 21. 1 to 17, he says : 

"As to what is said in Matthew, somewhat strangely indeed, of two 
animals, I can only explain it by the attempt to make the application 
of the fact to the passage in Zechariah, as close as possible. Any other 
explanation appears to be lost labor. For if Matthew is to be reconciled 
with the rest, it must have been properly the polos which Christ be- 
spoke for himself; but when the polos is able to bear the weight of a 
man, though it has never been ridden, the she ass no longer runs by 
its side, but has long left it to itself ."—[Essay on Luke, p. 258. 

He thinks the rending of the vail poetical. So, 
also, the opening of the graves, and the rising of 
the saints from the dead, as related by Matthew.^ 

3. One circumstance indicating a late date for 
this gospel, is the passage. Matt. 23. 35 : 

"That upon you may come all the righteous blood shed upon the 
earth, from the blood of righteous Abel, unto the blood of Zacharias, 
son of Barachias, whom ye slew, between the temple and the altar." 

In Luke, this is quoted from an apocryphal book, 
called the ''Wisdom of God ;'' and is applied to 
Zacharias who perished between the altar and the 
temple.'' (Luke, 11. 49 to 51.) 

The passage was not in Marcion. In Luke, 

(i.) Essay on Luke, pp. igo to 199. 
(2.) Ibid. p. 249. 
(3.) Ibid. p. 305. 



THE GOSPEL ACCORDING TO MATTHEW. 409 

though the place of the death of Zachariah is not 
described with entire correctness, the reference 
is in all probability to Zechariah, the son of 
Jehoida. [See 2d Chron. 24. 20, 21.] But this 
was ending, a long way back, the list of prophets 
whose blood had been shed unjustly. The author 
of Matthew, wishing to bring it down to a later 
date, adds, ^'son of Barachias. '' This changes the 
personage at once, and brings the scene down to a 
date subsequent to the time of Christ. Zacharias, 
son of Barouches, was massacred by the zealots, 
inside the temple, shortly before the siege of Jeru- 
salem ; about A. D. 69.' [See Appendix, Note II.] 

It is evident that this portion of the Gospel of 
Matthew was written, not only after the destruction 
of Jerusalem, but a long time after. It will be no- 
ticed that these words are not here, as in Luke, 
quoted from the Wisdom of God. They are put 
into the mouth of Jesus himself, who is made to 
allude to an event as in the past, which took place 
more than thirty years after. No one, writing im- 
mediately after the destruction of Jerusalem, could 
have made such a mistake. But a writer living 
more than a hundred years afterward, might do so. 
Suppose, a thousand years hence, a history should 
be under examination, which should represent An- 
drew Jackson as speaking of something as then 
past, which had occurred near our own time ; say 
the death of Senator Chandler. Would not that be 
evidence that the history was written, not only after 
the death of Chandler, but a long time after? 

(i.) Josephus, Jewish War, bk. 4, ch. 5, 4. 



410 FIFTH PERIOD A. D. 170 TO A. D. 185. 

4. In Matt. 27. 8, after stating that the chief 
priests took the silver pieces which Judas had thrown 
away, and bought with them the potter's field, to 
bury strangers in, it is added, 

"Wherefore, that field was called the field of blood, unto this day." 

The phrase, *^unto this day,'' implies a very long 
time between the transaction and the time of relat- 
ing it. 

So again, Matt. 28. 15. In relating the bribing 
of the soldiers by the chief priests, there is the 
following : 



"So they took the money, and did as they were taught, and this 
saying is commonly reported among the Jews, until this day." 

5. Evidence of the late construction of Matthew, 
is to be found in the attempt, in the 16th chapter, 
to specially connect Peter with the foundation of 
the Christian church. The narrative of the con- 
versation between Jesus and Peter, as given in 
Luke and Mark, contains nothing of the kind. 

That this was a later interpolation in the gospel 
history, made in the interest of the Roman Catholic 
hierarchy, then being established, will become 
more manifest by comparing the accounts in the 
synoptic gospels, as follows : 



Luke, ch. 9. 

18. His disciples 
were with him; and 
he asked them, say- 
ing: Whom say the 
people that I am ? 

19. They answering 
said, John the Bap- 



Mark, ch. 8. 

27. And by the way, 
he asked his disci- 
ples, saying unto 
them: Whom do 
men say that I am ? 

28. And they an- 
swered, John the 



Matthew, ch. 16. 

13. He asked his dis- 
ciples, saying: Whom 
do men say that I, 
the Son of Man, am ? 

14. And they said, 
Some (say) John the 
Baptist; some, Elias; 



THE GOSPEL ACCOKDING TO MATTHEW. 411 



Luke, ch. 9. 

tist; but some (say), 
Elias ; and others (say) 
that one of the old 
prophets is risen 
again. 

20. He said unto 
them, But whom say 
ye that I am ? Peter 
answering, said, The 

Christ of God. 



21. And he straitly 
charged them, and 
commanded (them), 
to tell no man that 
thing. 



Mark, ch. 8. 

Baptist; but some 
(say), Elias; and oth- 
ers, one of the proph- 
ets. 

29. And he saith 
unto them. But whom 
say ye that I am? 
And Peter answereth 
and saith unto him, 

Thou art the Christ. 



30. And he charged 
them,that they should 
tell no man of him. 



Matthew, ch. 16. 

and others, Jeremias, 
or one of the proph- 
ets. 

15. He saith unto 
them. But whom say 
ye that I am ? 

16. And Simon Pe- 
ter answered and 
said. Thou art the 
Christ, the Son of the 
living God. 

17. And Jesus an- 
swered and said unto 
him, Blessed art thou, 
Simon Bar-jona; for 
flesh and blood hath 
not revealed (it) unto 
thee, but my Father 
who is in heaven. 

18. And I say also 
unto thee, that thou 
art Peter, and upon 
this rock I will build 
my church; and the 
gates of hell shall not 
prevail against it. 

19. And I will give 
unto thee the keys of 
the kingdom of heav- 
en; and whatsoever 
thou Shalt bind on 
earth, shall be bound 
in heaven; and what- 
soever thou Shalt 
loose on earth, shall 
be loosed in heaven. 

20. Then charged 
he his disciples, that 
they should tell no 
man, that he was Je- 
sus the Christ. 



From the closeness of the parallel it is obvious, 
that the account was taken from a common manu- 
script, or from a common tradition. 



The saying of Christ to Peter, ''Blessed art thou,'' 
etc. , if it had ever been uttered, was too important 



412 FIFTH PERIOD — A. D. 170 TO A D. 185. 

to be omitted by the other historians. It is a man- 
ifest interpolation, made to give gospel sanction to 
the hierarchy said to have been established by 
Peter. 

About this time, A. D. 180 to 190, a violent dis- 
pute had arisen, concerning the celebration of 
Easter. The church at Rome was endeavoring to 
control the question, and to make it the occasion 
for the establishment of a supreme power. The 
Asiatic churches had rebelled against its preten- 
sions. It was very important to conciliate them. 
Let us suppose that at this juncture this gospel had 
appeared at Alexandria, whose bishop supported 
Rome. It would at once be adopted in the 
churches of Africa, Gaul and Italy, aU of which 
were favorable to the papal claims. It would then 
be circulated in Asia Minor, among the churches 
imbued with Jewish traditions, and among whom 
the name of Peter was all powerful, and would 
have an immense influence in favor of consolida- 
tion. 

The epistle of Clement of Rome to James, was^ 
it is to be presumed , already in circulation. In 
that it was stated that Peter had, at Rome, given 
to Clement, in the presence of the congregation, 
the keys of the Kingdom, and had used almost the 
very words here attributed to Jesus. Peter had 
said of Clement, to the church. 

Wherefore, I communicate to him the power of binding and loos- 
ing, so that with respect to everything which he shall ordain in the 
earth, it shall be decreed in the heavens. He shall bind what ought 
to be bound, and loose what ought to be loosed, as knowing the rule 
of the church. 



THE GOSPEL ACCORDINa TO MATTHEW. 413 

It only needed a gospel, showing that Christ had 
conferred this power upon Peter, and the chain of 
title of the Roman pontiff was complete. 

When, where and by whom written. — No writer 
of the first centuries ever assigned a date to the 
Gospel of Matthew, except Irensous, whose testi- 
mony is generally discarded. He states that it was 
written for the Jews while Peter and Paul were 
founding the church at Rome.^ 

"If," says Bishop Marsh, "the arguments in favor of a late date for 
the composition of St. Matthew's Gospel, be compared with those in 
favor of an early date, it will be found that the former greatly out- 
weigh the latter."— [Notes to Michaelis, vol. 3, pt. 2, p. 98. 

According to the law of accretion, Matthew would 
stand next to Luke, in point of antiquity. 

On the other hand, it has been seen, that several 
considerations point forcibly to a late date for its 
composition. 

It remains to be considered, whether there is any 
theory which will explain these seemingly contra- 
dictory phenomena. We venture to make a sugges- 
tion, which, if not entirely correct, may lead to 
such inquiries as will result in a correct solution. 

About A. D. 180, Pantsenus was sent from Alex- 
andria, as a missionary to India. It is said that he 
there found a Gospel of Matthew, which had been 
left in India many years before, by Bartholomew, 
who had preached in that country. There has been 
much discussion, as to what this Gospel of Matthew, 
sometimes called the Gospel of Bartholomew, was. 

(I.) Irenseus, adv. Haer. 3. i. 



414 FIFTH PERIOD A. D. 170 TO A. D. 185. 

Let us suppose it was a copy of the Oracles of 
Matthew, to which had been attached some brief 
narrative of the ministry of Christ, It would be, 
in that case, one of the oldest copies in existence. 

Suppose this copy was brought back to Alexan- 
dria, accompanied with some old manuscripts of 
genealogies ; that some zealous Christian in that 
city, wishing to aid in the consolidation of the 
church then going on, undertook, from these and 
other materials, to write a new gospel ; that it was 
published in Alexandria. 

Such a work would fulfill all the conditions, and 
would exhibit the complex character now found in 
the Gospel of Matthew. The Oracles and accom- 
panying narrative would furnish ^ in some cases, 
the most authentic records, and in the shortest and 
simplest form of any yet published ; and this 
would of itself justify an addition to the gospels 
then in circulation. 

The author would have before him the gospels of 
the Infancy and the Gospels of Mark and Luke. 

That Pantsenus was a Jew, we learn from Clem- 
ent of Alexandria, who speaks of him as a Hebrew 
of Palestine, whom he found concealed in Egypt, 
and who ^'was the true Sicilian bee, gathering the 
spoil of the flowers of the prophetic and apostolic 
meadow." — [Stromata, bk. 1, ch. 1. 



CHAPTER XXXII. 



Acts of the Apostles. 



The book entitled the ''Acts of the Apostles" 
does not much differ, in its general character, from 
other writings of the kind which were in circula- 
tion among the Christians of the second century. 
There were Acts of the Apostles supposed to have 
been written by Leucius ; there were The Acts of 
the Holy Apostles Peter and Paul, The Acts of 
Peter and Andrew, The Acts of Philip, The Acts of 
Paul and Thecla, etc. 

The same bold appeal to the love of the marvel- 
ous — the same disregard of historical facts and geo- 
graphical and chronological accuracy, which are to 
be seen in those writings, characterize also, the 
Acts of the Apostles. 

Gaza is spoken of as a deserted place, though at 
that time it was a flourishing city. 

In Acts, 5. 34 to 36, Gamaliel is represented as 
referring, in a speech, to Theudas, and to acts of 



416 FIFTH PERIOD A. D. 170 TO A. D. 185. 

his, which were not performed until some forty 
years after the time referred to, and more than ten 
years after the time when Gamaliel was delivering 
his address. Again , the reference in the 21st chap- 
ter, to the Egyptian impostor, does not at all agree 
with the historical account of the same transaction 
as given by Josephus. 

There is the same loose reference to the prophe- 
cies, as in John and Matthew. 

This work had but an indifferent standing among 
the fathers. As late as at the commencement of 
the fifth century, Chrysostom said, 

"This book is not so much as known to many. They know neither 
the book, nor by whom it was written." — [Prolegomena to Acts. See 
also Mill, Proef . in Act. p. 254. 

The text has always been very uncertain.^ The 
Cambridge MS., (Codex Bezse), has six hundred 
interpolations.^ 

The author is supposed to have been the same as 
the compiler of the Gospel of Luke ; a theory based 
upon the preface to each, and which finds some 
confirmation in linguistic peculiarities, and similar- 
ity of style. 

That it was written late in the second century, 
may be safely assumed. 

The following passage is from the writings of Aris- 
tides, the sophist, who flourished about A. D. 176. 

The similarity in style and incidents to the 27tb 

(i.) Westcott, Canon, p, 215. 

(2.) McClintock & Strong, Article "Cambridge MS." 



ACTS OP THE APOSTLES. 417 

chapter of Acts, will be at once apparent. 

"We were going to Cephalenia, and again we had a high sea, and a 
contrary wind, and we were tossed up and down, to the great detri- 
ment of my health, and beyond what my constitution could bear. 
Afterward, the like happened in the straits of Achaia, when truly the 
good mariners would put out from Patrae, at the very time of the 
equinox, against my will, and very much to my prejudice, under my 
indispositions. The like things happened again, in the iEJgean Sea, 
through the obstinacy of the master of the ship, and of the mariners; 
when they would sail, though the winds were contrary; nor would 
they hearken to me. So we were carried about by the tempest, over 
that whole sea, for fourteen days and nights, and were oftentimes with- 
out food, and at length, with difficulty, got to Miletus."--[Sacrorum 
Sermon. 2, tom. 1, p. 306. 

There is no reason to believe that Aristides had 
ever seen the Acts, or any other book of the New 
Testament. 

That the Acts of the Apostles, also, was written 
in the interest of the Roman Catholic hierarchy, 
must be obvious to any one who will give the mat- 
ter careful consideration. 

In the Acts, a prominence is given to Peter, not 
to be found elsewhere in the New Testament, if we 
except the two passages already spoken of. It was 
Peter who made a speech showing the necessity of 
selecting another apostle in place of Judas, (the 
Catholic historians add, that he presided over the 
election of Matthias) — it was Peter who made the 
great speech on the day of Pentecost, and who first 
preached to the Jews — it was he who first announced 
that the gospel was to go to the Gentiles — it was Peter 
whom Paul came to Jerusalem to see, and as 
Bossuet says, to ''study'' — it was Peter who was a 
prominent actor at (and, as the Catholic historians 
have it, presided over) the council of Jerusalem. 



418 FIFTH PERIOD A. D. 170 tO A. D. 185. 

Peter is everywhere prominent ; everywhere making 
speeches, and directing the affairs of the church. 
He is the ^ ^pillar apostle/' of both Jews and Gen- 
tiles. 

Several of these accounts, giving such prom- 
inence to Peter, are in direct conflict with the writ- 
ings of Paul. It was the policy of the author of the 
Acts, writing in the interest of the Catholic Church, 
and aiming at unity of doctrine, to ignore the well- 
known differences that existed all through the early 
age of the church, between Peter and James, and 
their Judaistic followers, on the one hand, and 
Paul and the Gentile Christians on the other. 
Accordingly, in the Acts, Paul is represented as 
preaching to the Jews at Samaria and Jerusalem , 
immediately after his conversion ; although he 
himself distinctly informs us , in the epistle to the 
Galatians, that he preached to the Gentiles seven- 
teen years before preaching to the Jews at all. 
Three years after his conversion, he went up to 
Jerusalem, but saw only Peter and James. Four- 
teen years afterward, he went up by re velation , and 
communicated to the Jews, even then privately at 
first, the gospel which he had been preaching among 
the Gentiles. [Galatians, ch. 2.] 

In the Acts, not only does Paul preach at once to 
the Jews, but Peter becomes an apostle to the Gen- 
tiles. He is made to say, 

*'Ye know how that a good while ago, God made choice among us, 
that the Gentiles, by my mouth, should hear the word of the gospel, 
and believe."— [Acts, 15. 7. 

Thus the distinction so much dwelt upon by Paul, 



ACTS OF THE APOSTLES. 419 

between himself as the apostle of the Gentiles — of 
the uncircumcision, and Peter, as the apostle of the 
Jews — the circumcision, is entirely broken down. 
Peter preaches to Gentiles and Jews, and Paul to 
Jews and Gentiles. This is contrary to what is 
known of the history of the Christian church in the 
first century, and inconsistent with the declaration 
of Paul : 

"The gospel of the uncircumcision was committed to me, as the 
gospel of the circumcision was to Peter. For he that wrought effect- 
ually in Peter to the apostleship of the circumcision, the same was 
mighty in me toward the Gentiles."— [Galatians, 2. 7, 8. 

Even after the conference at Jerusalem, Paul was 
obliged to withstand Peter face to face, at Antioch. 
[Galatians, 2. 11.] 

It is plain that the Acts of the Apostles was 
written in the interest of the Eoman Catholic 
Church, and in support of the tradition that the 
Church of Rome was founded by the joint labors 
of Peter and Paul. 

This tradition has no foundation except in the 
writings of one or two fathers of the latter part of 
the second century ; fathers who had in view the 
same general object as the author of the Acts of 
the Apostles. 



CHAPTEE XXXIII. 



Okigin and History of Christian Doctrines. 



A complete history of Christian doctrines would 
require volumes. It is obvious, that within the 
limits of a single chapter, but a meager outline can 
be given. The completeness of our work requires 
at least a brief sketch of the doctrines prevailing in 
the first two centuries. 

The Immaculate Conception. 

The first allusion to the immaculate conception 
of Jesus is in the Epistles of Ignatius ; A. D. 115. 
The belief in the miracles of Jesus, a belief which 
became common early in the second century, was 
naturally connected with his deification, and his 
assignment to a supernatural origin. A being who 
can disregard and overthrow the laws of nature, 
must needs be a god, and a god must be begotten 
by a god. Thus the three doctrines may be said to 
postulate and prove each other. 



ORIGIN AND HISTORY OF CHRISTIAN DOCTRINES. 421 

The doctrine of the immaculate conception of 
Jesus, when once announced, rapidly grew into 
favor, and was firmly established as a doctrine of 
the church, before the close of the second cen- 
tury. 

The Miracles of Jesus. 

The first mention of these was in the Epistle of 
Barnabas, A. D. 130, and in the Acts of Pilate and 
other apocryphal gospels, which are supposed to 
have been written about the same time. 

A hundred years of silence by Christian writers, 
is at least wonderful, if such miracles were then 
believed. And equally wonderful is the fact, that 
no Jewish or heathen historian, during that period, 
has recorded that such events were reported of 
Jesus, and believed by his followers. 

It is not probable that Christ ever claimed or 
pretended to work miracles. Such pretensions 
would have detracted from his exalted character, 
and would have placed him upon a level with 
Simon Magus, ApoUonius, and other miracle 
workers of that age. 

Miracles in the Church. 

Beyond what is contained in the epistles of Paul, 
it does not appear that any claim, was made to the 
power of working miracles in the church, until 
about the middle of the second century. 

The Material Resurrection. 
The doctrine of the resurrection of the material 



422 FIFTH PERIOD A. D. 170 TO A. D. 185. 

body of Christ, must be placed in the same cate- 
gory. 

Nothing is heard of it earlier than in the Gospel 
of the Hebrews, which is generally thought to have 
been written early in the second century. In the 
writings of the fathers, the doctrine first appeared 
in the middle of the second century. 

According to the opinion of many in the first cen- 
tury, the soul or spirit of Jesus had gone below, to 
a place understood as hades, under or beneath the 
earth, and the resurrection was the calling back of 
the soul to earth, and its ascension to heaven. To 
this doctrine Paul may have alluded, when he asked 
' 'Who shall descend into the deep? That is, to 
bring up Christ again from the dead?'' [Romans, 
10. 7.] 

The prevailing view of the resurrection, however, 
as taught by the earlier fathers, is well explained by 
Neander, the celebrated church historian. He 
quotes from Origen, who distinguished ''from the 
mutable phenomenal form, the proper essence lying 
at the foundation of the body, which remains the 
same through all the changes of earthly life, and 
which, moreover, is not destroyed at death. This 
proper essence, lying at the foundation of the body, 
would, by the operation of the divine power, be 
awakened to a nobler form, corresponding to the 
ennobled character of the soul ; so that as the soul 
had communicated its own peculiar stamp to the 
body, it would then communicate the same to the 
transfigured body . ' " 

(i.) Neander's Christian Hist. vol. 2, p. 436. 



ORIGIN AND HISTORY OF CHRISTIAN DOCTRINES. 423 

The spiritualism of the first century was des- 
tined to be obscured, after the death of its most 
illustrious advocates, Paul and Clement. The 
Christians of the second century required a grosser 
form of doctrine. 

Justin Martyr argued for a resurrection of the 
flesh. ^ 

So Athenagoras, in his Treatise on the Resur- 
rection, maintained that every particle of matter 
which constitutes the human body, would be 
brought back to its proper place, and thought it a 
reflection on the power of God, to object that the 
same particles of matter enter into the composition 
of different bodies. 

Tertullian thought the dead would be raised with 
a material body, and afterward, the bodies would 
be changed. A real fleshly body was to be repro- 
duced, and when Christ should appear, it was to be 
caught up into the air, and then the material body 
would be changed into a spiritual body.^ 

Irenseus maintains the identity of the future with 
the present body. 

In the midst of all this materialism, however, 
Clement of Alexandria and Origen maintained the 
spiritualistic views of Paul and Clement of Rome. 

In the construction of the canonical gospels, the 
materialistic side prevailed. We there find the 
resurrection of a material body, which required the 

(i.) Works of Justin, Ante-Nicene, vol. 2, p. 345. 
(2.) Tertul. adv. Marcion, bk. 5, ch. 20. 



424 FIFTH PERIOD A. D. 170 TO A D. 185. 

stone to be rolled away from before the sepulcher. 

Divinity of Christ. 

Paul, though drawing a broad distinction be- 
tween God and Jesus Christ through all his epis- 
tles, repeatedly designating the latter as a man, ^ ^of 
the seed of David, ^' at the same time, in other pas- 
sages, [Philippians, 2. 5, 6 ; 2d Cor. 5. 19, etc.], 
used language capable of another construction ; and 
from which was drawn a doctrine, which, by suc- 
cessive steps, ended in the complete deification of 
Christ, as an essential part of a Triune God. 

The Jewish Christians and many of the Gen- 
tiles, steadily maintained that Jesus was a man 
only, born in the ordinary course of generation. 
To which the Gnostics added, that Christ, as an 
86on or divine spirit, entered into him at the time 
of his baptism ; from which time he was divinely 
inspired. 

Among the mass of Gentile Christians, however, 
the tendency to deify their great teacher and exem- 
plar was early manifested, and rapidly gained in 
strength and power. 

This tendency can be traced among all the ortho- 
dox fathers. Ignatius speaks of him as ^ ^ Jesus 
Christ, our God ;^' and similar expressions are to 
be found in other early Christian writers. 

The testimony of Pliny is, that the Christians 
were accustomed to meet before daybreak, and sing 
a responsive hymn, (^'carmen dicere secum in- 



ORIGIN AND HISTORY OF CHRISTIAN DOCTRINES. 425 

vicem"), to Christ as to God. (''Christo quasi 
Deo.")' 

Whether, in so doing, they were not giving coun- 
tenance to polytheism, the Christians of that day 
did not stop to inquire. They were too enthusiastic 
in the new religion to formulate scientific creeds, 
or to take time to establish consistency of doc- 
trine . 

Justin Martyr was the first who undertook to give a definite shape 
to the doctrine. He maintained that the God of Abraham, Isaac and 
Jacob, who appeared to Moses in the flaming bush, was the Word, or 
Christ, who, he says, was also called angel and apostle. While he was 
God, he was entirely distinct from God the Father, in every respect, 
except that he was begotten or produced from him, by emanation, as 
a ray of light proceeds from the sun.2 

He is very emphatic in maintaining that Christ is really different 
from the Father. 

"This rational power," he says, "is not, like the light of the sun, 
merely nominally different [from the Father], but really another, 
numerically." {Alia kai arithmo Tieteron ti esti.) — [Dialogue with 
Trypho, chs. 128, 129. 

This he illustrates by fire kindled from a fire; "which," says he, "we 
see to be distinct from it." 3 

He repeatedly speaks of Christ as God, but so far from asserting his 
identity with the Father, either in person or essence, he says: 

"They who aflirm that the Son is the Father, are proved neither to 
have become acquainted with the Father, nor to know that the 
Father of the Universe has a Son."— [1st Apology, ch. 63. 

In the same passage, he asserts the divinity of Christ, and says he 
was the first-begotten Word of God. 

Not only does Justin deny the identity of the Son with the Father, 
but he is equally explicit in excluding the idea of equality between 
them. Speaking of the Son, he says: 

"We esteem him in the second place, {chora,)" "For they pro- 

(i.) Ep. 10. 97. 

(2.) ist Apology, chs. 13, 63; Dialogue with Trypho, chs, 113, 128, 129, etc. 

(3.) Dialogue, ch. 128. 



426 FIFTH PERIOD A. D. 170 TO A D. 185. 

claim," says he, "our madness to consist in this; that we give to a 
crucified man, a place second to the unchangeable and eternal God, 
the Creator of all." — [1st Apology, ch. 13. 

The tendency to polytheism, which naturally resulted from an at- 
tempt to deify Christ, had thus culminated in Justin Martyr. Here 
were two Gods, the one entirely distinct from, and subordinate to the 
other. A reaction followed, which resulted in the doctrine of the 
Trinity. The divinity of Christ could not be abandoned. It had 
taken too firm a hold upon the hearts of the multitude of his disci- 
ples. It must now be reconciled with monotheism. This required 
that the Son should, in some way, be identified with the Father. The 
object was accomplished through the growth and development of the 
doctrine of the Logos. In the writings of Philo, in the first century, 
the doctrine of the Word, as the only begotten Son of the Father, 
existing with Him, as the creative power, was fully taught and elab- 
orated. But Philo, a Jew, knew nothing of Jesus Christ, as the 
Word. 

Justin Martyr applied this doctrine to Christ, who then became, to 
the Christian, the Logos so much dwelt upon by Philo. But Justin 
did not, as we have seen, identify the Son, or the Word, with the 
Father. It was for the author of the Gospel of John, a quarter of a 
century later, boldly to announce, without qualification, that "In the 
beginning was the Word, and the Word was with God, and the Word 
was God." 

This was the culmination of the doctrine of the Logos, and at the 
same time, the foundation of the Trinity. The disposition to deify 
Christ, had been gaining ground for nearly a century, and had finally 
prevailed, without overthrowing monotheism, which was an essential 
part of the Christian system. 

No wonder that a gospel which thus so distinctly struck, for the first 
time, the key note of that grand anthem which was already in the 
hearts of multitudes, waiting only for expression, should at once be- 
come popular— should be received as canonical— should take its place 
among the gospels which had already been selected— that it should be 
ascribed to an apostle, and should maintain its ground, without any 
examination as to its authenticity, as an apostolic production. 

The Trinity. 

A solid foundation for the doctrine of the Trinity- 
having thus been laid, the completion of the 
structure was the work of the next century and a 



ORIGIN AND HISTORY OF CHRISTIAN DOCTRINES. 427 

half. The doctrine was scientifically formulated at 
the Council of Nice, A. D. 325. 

From what has been said, it will be seen that it 
was not a belief of the first two centuries. Those 
who would trace the doctrine to that age, refer to 
the formula of baptism, in the name of the Father, 
Son and Holy Spirit. Those who used this formula, 
however, did so without any adequate conception 
of the doctrine of the Trinity, so far as we have any 
evidence from the writings of the Ante-Nicene 
fathers. Dr. Shedd, speaking of the formulas em- 
ployed in the so-called Apostles' Creed, says : 

"This is as definite a statement of the doctrine of the Trinity as 
was made in any public document, previous to those Sabellian and 
Arian controversies which resulted in the more exhaustive and tech- 
nical definitions of the Nicene symbols."— [History of Christian Doc- 
trine, by William G. T. Shedd, D. D., Prof, of Bib. Lit. in Union 
Theological Seminary, N. Y., 1871, vol. 1, p. 262. 

Again : 

"Those of the primitive fathers who speculated at all upon the 
Trinity, confined their reflections mostly to the relations of the 
first and second persons." — [Ibid, vol. 1, p. 268. 

Origen speaks of the Trinity, in de Principiis, 
bk. 4, 1. 30, according to the Latin of Rufinus, 
which is not very reliable. 

Natuee of THE Soul. 

Tertullian held that both body and soul are 
propagated. 

"The soul of a man," he says, "like the root of a tree, is drawn out, 
(deducta) into a physical progeny, from Adam, the parent stock." 
[De Anima, ch. 19. 

And again, "Both substances, (body and soul), are conceived, fin- 
ished, and perfected together."— [De Anima, ch. 27. 



428 FIFTH PERIOD A. D. 170 tO A. D. 185. 

In the third century, Origen advocated pre- 
existence.^ 

Immortality of the Soul. 

The doctrine of the immortality of the soul does 

not appear to have been generally held at that 

time. 

"The soul is not in itself immortal, O Greeks," says Tatian, "but 
mortal. If, indeed, it knows not the truth, it dies, and is dissolved 
with the body, but rises again at last, at the end of the world, with 
the body, receiving death by punishment in immortality."— [Address 
to the Greeks, bk. 1, ch. 13. 

Similar views were held by Theophilus of 
Antioch, who says : 

"Neither immortal, nor yet mortal did he make him, but capable of 
both."— [Ad Autolycum, bk. 2, ch. 27. 

The nature of the soul, as explained by Tertullian, 
has been seen to be entirely inconsistent with its 
immortality. 

Free Will and Predestination. 

Justin Martyr argued in favor of the freedom of 
the will, and against predestination.^ 

The Alexandrian fathers, while they conceded the 
apostacy, held that the human will has a plenary 
power of good action , and is able to turn by its own 
inherent power. ^ 

Clement of Alexandria asserts that to believe or 
disbelieve, is as much at the command of the will, 

(I.) De Princip. 4. i, 16; Ibid. 2. 9, 3. 5; Contra Celsum, 4. 39. 
(2.) 1st Apology, 43, 10. 
(3.) "autexousion." 



OKIGIN AND HISTOKY OF CHRISTIAN DOCTRINES. 429 

as to philosophize or not to philosophize ; that the 
first act in regeneration proceeds from man. 

The Atonement. 

Dr. Priestley, in his work on the corruptions of 
Christianity, claims that the atonement is not 
taught in the New Testament. The statement, as 
applied to the doctrine in its theological sense, may 
be technically correct. But we do not see how it 
can be denied, that Paul preached, in general terms, 
a doctrine of atonement. 

The earlier fathers generally followed the language 
of Paul, without attempting any definite statement 
of the doctrine. They do not appear to connect it 
with original sin or total depravity. 

*! For our sins," says Polycarp, "he has even taken death upon him- 
self."— [Epist. to the Philippians. 

Basilides maintains that penal suffering, or suf- 
fering for the purposes of justice, of necessity im- 
plies personal criminality in the sufferer, and there- 
fore cannot be endured by an innocent person like 
Christ. 

According to Marcion, the suffering was not real ; 
it was only apparent. 

Clement of Rome speaks of the blood of Christ, 
shed for our salvation, and of being justified by 
faith.' 

"There was," says Dr. Shedd, "no scientific construction of the doc- 
trine of the atonement, in the writings of the apostolic fathers." — 
[History of Doct. vol. 2, p. 208. 

(i.) Epistle to the Corinthians, 7. 32. 



430 FIFTH PERIOD A. D. 170 TO A. D. 185. 

Clement of Alexandria and Origen held qualified 
views in regard to the atonement. 

It was a favorite view with Ignatius, that the 
death of Christ brings the human soul into com- 
munion with him. 

Original Sin. 

Wiggers says : 

"All or at least the greater part, of the fathers of the Greek Church 
before Augustine, denied any real, original sin."— [Augustinism and 
Pelagianism, p. 43, Emerson's Translation. 

This doctrine had a gradual growth, and was 
fully developed by Augustine, A. D. 420. 

The maxim of TertuUian was, '^Tradux animse, 
tradux peccati.'^ '^The propagation of the soul is 
the propagation of sin . ' ' 

Dr. Shedd says, no controversy arose respecting 
original sin and regenerating grace, until the fifth 
century. 

Inherited guilt was first distinctly announced by 
Augustine . 

Eternal Punishment, 

Was taught by Justin Martyr, and some others of 
the second century. 

'^We believe," says Justin, *'that those who live 
wickedly, and do not repent, are punished in ever- 
lasting fire." "" 

(i.) History of Doctrines, vol. 2, "Anthropology." 
(2.) ist Apology, ch. 21. 



ORIGIN AND HISTORY OF CHRISTIAN DOCTRINES. 431 

The eternal duration of future punishment was 
denied by Origen and Clement of Alexandria. 

"The good God," says Clement, "corrects for these three causes: 
First, that he who is corrected may become better than his former 
self; then, that those who are capable of being saved by examples, 
may be driven back, being admonished: and thirdly, that he who is 
injured, may not readily be despised, and be apt to receive injury," — 
[Stromata, bk. 4, ch. 24. 

Origen beheved in the final restoration of the 
whole human race. 

The Intermediate State. 

Justin Martyr represents the souls of the right- 
eous as taking up a temporary abode in a happy, 
and those of the wicked, in a wretched place ; and 
stigmatizes as heretical the doctrine that souls are 
immediately received into heaven at death.' 

TertuUian held that martyrs went at once to the 
abode of the blessed, but that this was a privilege 
peculiar to them, and not granted to other Christ- 
ians.^ 

Providence . 

Neander considers that the doctrine of provi- 
dence, as now held throughout Christendom, is 
peculiarly new.^ 

We look in vain for any distinct statement of 
the doctrine, in the words of the Ante-Nicene 
fathers. 

(i.) Dialogue with Trypho, S. 8o. 
(2.) De Aniraa, 55; De Resur. 43. 
(3,) Hist, of Doct. vol. I, p. 123. 



432 fifth period a. d. 170 to a. d. 185. 

Creation out of Nothing. 

This was held by some of the fathers. It is dis- 
tinctly announced in the Shepherd of Hermas ; the 
author of which speaks of God, * Vho brought aE 
things into being out of nothing. '' ^ 

Inspiration. 

There was at this time, says Neander, **no coher- 
ent and systematic doctrine of inspiration.^' ^ 

The Old Testament was held to be inspired, and 
inspired men were spoken of, under the new dis- 
pensation. 

Hagenbach says, that Irenaeus first taught the 
doctrine of inspiration, as connected with New 
Testament books ; and cites Irenaeus against Her- 
esies, 3. 16. 2. 

MiLLENARIANISM. 

Barnabas, Hermas and Papias were millenarians. 
So also were Justin Martyr, Irenaeus, and Tertul- 
lian.3 

Justin not only held to the doctrine, but he de- 
clared it the belief of all but the Gnostics.^ 

The Sabbath. 

The Jewish Christians insisted upon maintain- 
ing the Jewish institutions, particularly, circumcis- 
ion and the sabbath. 

(i.) Commandment, i. 
(2.) Hist, of Doctrines, vol. i, p. 90. 

(3.) Justin Martyr, Dialogue with Trypho; Irenaeus, adv. Haer. 5. 25. 36; Tert. adv^ 
Mar. 3. 24. 

(4.) Dialogue with Trypho. 



ORIGIN AND HISTORY OF CHRISTIAN DOCTRINES. 433 

Paul protested against it, and urged that the 
Christians were freed from those observances. He 
cautioned them against permitting any man to 
judge them in respect of the sabbath. — [Colossians^ 
2. 16.] 

There is no scriptural evidence of the transfer of 
the Jewish sabbath to the first day of the week. 

On that day, Christians met, to commemorate 
the resurrection of Christ. 

Baptism. 

Peculiar efficacy was attached to this rite, by the 
early Christians. 

That the form of baptism was by immersion, or 
at least by a washing of the whole body, must be 
the conclusion from an impartial examination of 
the writings of the Ante-Nicene fathers. 

The constitution of the church of Alexandria, 
which is thought to have been established about 
the year 200, required the applicant for baptism to 
be divested of clothing, and after the ordinance 
had been administered, to be anointed with oil. 
(See ch. 2 of this work.) 

Justin Martyr speaks of the laver, and of baptism 
as a washing.' 

When the mother of Clement was converted, she 
was baptized in the sea.^ 

Nothing is heard of infant baptism before Ire- 

(i,) ist Apology, ch. 65. He speaks of the ceremony "in the water."— Ch, 6i. 
(2.) Recognitions, bk. 7, ch. 38. 



434 FIFTH PERIOD — A. D. 170 TO A. D. 185. 

nseus. He is supposed to refer to it in the chapter 
on the ministry of Christ, which is quoted at length, 
in another part of this volume. 

Transubstantiation . 

This doctrine is expressly sanctioned by Justin 
Martyr, who says : 

' "So likewise have we been taught that the food which is blessed by 
the prayer of his word, and from which our flesh and blood by trans- 
mutation are nourished, is the flesh and blood of that Jesus who was 
made flesh."— [1st Apology, ch. 66. 

The doctrine is apparently sanctioned, also, in 
the Epistle to the Smyrnseans, incorrectly attrib- 
uted to Ignatius, and in other early writings of the 
church. 

Religious Intolerance. 

Tertullian did not admit the right of the heretics 
to use the scriptures : 

"We oppose to them," he says, "this step above all others, of not ad- 
mitting them to any discussion of the scriptures. If in these lie their 
resources, it ought to be clearly seen to whom belongs possession of 
the scriptures, that none may be admitted to the use thereof, who has 
no title at all to the privilege."— [Prescription against Heretics, ch.15. 

Secret Doctrines and Ceremonies. 

There were exoteric and esoteric doctrines. The 
esoteric were taught only to members of the church. 
The instruction in these may have been what is 
meant by the initiatory proceedings occasionally 
spoken of in the writings of the early Christians. 

In the 38th chapter of the 7th book of the Rec- 



ORIGIN AND HISTORY OF CHRISTIAN DOCTRINES. 435 

ognitions, a work written in the second or third 
century, it is stated of the mother of Clement, who 
had been converted, 

"She was then baptized in the sea, and returning to the lodging, was 
initiated in all the mysteries of religion in their order."— [Ante-Nicene 
Ch. Lib. vol. 3, p. 358. 

The secret character of some of the proceedings 
among the early Christians, is alluded to by Dr. 
Doellinger in the following terms : 

"The vail of mystery in which the Christians shrouded their assem- 
blies for divine service from the beginning, fostered the suspicion 
of indulging in a criminal secret worship."— [First Age of the Church, 
p. 100. 

The mysteries of the church must be disting- 
uished from the mere secrecy of their meetings, 
which was a necessity in times of persecution. 

The esoteric and exoteric doctrines are alluded to 
by Origen , who says : 

"To the carnal they taught the gospel in a literal way; preaching 
Jesus Christ, and him crucified. But to persons farther advanced, 
and burning witn love for divine, celestial wisdom, they communi- 
cated the Logos."— [Origen, Pref. to Comm. on John, Opera, vol. 
2, p. 255. 

Whether there were other secrecies than those of 
doctrine, is uncertain. 

Doctrine of the Messiah. 

That Christ was the Messiah whose advent had 
been predicted by the prophets , was believed by all 
the fathers, and is a doctrine too well understood 
to require further comment. 



436 fifth period — a. d. 170 to a. d. 185. 
Antiquity of Christian Doctrines. 

Many of the more prominent doctrines of the 
Christian religion prevailed among nations of an- 
tiquity, hundreds, and, in some instances, thou- 
sands of years before Christ. 

The doctrine of a miraculous Conception was common in ancient 
times. The story of Chrishna has already been given. Zoroaster 
also was believed to have been immaculately conceived by a ray 
from the Divine Reason. Mars was conceived by Juno touching 
a flower, and she conceived Vulcan by being overshadowed by the 
wind. An ancient work entitled Codex Vaticanus, gives an account 
of the immaculate conception of Quexalcote, the Mexican Savior. 
One of the sects in China worshiped a savior named Xaca, who was 
conceived by his mother, in her sleep, seeing a white elephant.^ Ya, 
the first Chinese monarch, was conceived by his mother being struck 
with a star while traveling.2 Another legend is that Yu, (probably 
the same as Ya), was conceived from a water-lily. Many cases might 
be mentioned of mortals who had an immaculate conception. Plato, 
Pythagoras, Tamerlane, Gengis Khan, Apollonius of Tyana and 
Augustus Caesar, were all supposed to have been the product of im- 
maculate conceptions. 

Stars also presaged the birth of several of them. 

At the birth of Confucius, five wise men from a distance came to 
the house, celestial music filled the air, and angels attended the 
scene. 3 

The title of Son of God was very common among the ancients, 
and at the commencement of the Christian era. St. Basil says, 
"Every uncommonly good man was called the Son of God." 
When Apollonius, standing before Domitian, was asked, why men 
called him a god, his reply was, "Every good man is entitled to that 
appellation." An answer* which Dr. Albert K^ville, a theologian of 
Rotterdam, thought might throw a bright light upon the divinity of 
Christ. 4 

Miracles.— The belief in miracles has been common in all ages of 
the world. From the time of Uranus, father of the gods, down 

(i.) History of China, by Alvarez Semedo, p. 89. 

(2.) History of the Rajahs, by Col. Tod, p. 57. 

(3.) See the Five Volumes. 

(4.) See chapter of this work entitled "Apollonius." 



ORIGIN AND HISTORY OF CHRISTIAN DOCTRINES. 437 

through all the ages, the world has been filled with wonders. Escu- 
Japius raised Hippolytus from the dead— Hercules rescued Alcestis 
from the very hand of death— Actseon was changed to a stag— the 
walls of Thebes builded themselves to the music of the flute, while 
those of Jericho fell before the blasts of the priests of Israel. The 
daughters of Anius the high priest, changed everything they chose 
into corn, oil and wine, and the hair of Berenice was changed to a 
constellation of stars. Meanwhile, Prometheus lay bound on Mt. 
Caucasus, the vultures devouring his vitals, which grew as fast as 
eaten. 

The heavens were full of gods, and earth, air and sea swarmed 
with myriads of angels, spirits and demons. 

Resurrection. — Many cases of resurrection from the dead, are 
handed down in the ancient mythologies. Mithras, the "Mediator" of 
Persia, is said to have risen after three days, i So also, Quexalcote, 
of Mexico, Osiris of Egypt, and others. 

Some of these, after their resurrection, ascended into heaven. 
Chrishna, after rising from the dead, and appearing to his disciples, 
ascended to Brahma, in heaven. 

The Atonement.— This doctrine has in some form pervaded the 
religion of all countries. Offerings of propitiation, to appease the 
wrath of an offended God, or to satisfy the demands of justice, have 
been common in every period of the world. Sometimes they have 
consisted of fruits of the earth; at other times, of animals and men. 
As nations have advanced in civilization, the offerings have become 
less bloody in their character. In the Sandwich Islands, anciently, 
human beings were thrown as a sacrifice into the crater of Kileaua, 
the great volcano. Afterward animals were substituted, and finally 
products of the earth. The propitiary system of the Jews is well 
known. This is considered by Paul as a type of the higher Christian 
system. 

The Trinity was an essential feature in the religion of many 
oriental nations. The Holy Ghost was the third member, under vari- 
ous appellations. In the Hindu trinity, it was Siva ; the other members 
of the trinity being Brahma and Vishnu. 

Mr. Maurice says, this notion of a third person in the deity, was 
diffused among all the nations of the earth. 2 Mr. Worsley considers 
the doctrine one "of very great antiquity, and generally received by 

(I.) Pitrat, p. 105. 

(2.) Ind. Antiq. vol. 4, p. 247. 



438 FIFTH PERIOD A. D. 170 TO A. D. 185. 

the Gothic and Celtic Nations." i In the Hindu system, this third 
person was the Holy Breath, by which living creatures were made. 2 
The Holy Ghost became visible in the form of a dove, a tongue of 
fire, etc. 

The Holy Ghost was sometimes the agent in immaculate concep- 
tions. In the Mexican trinity, Y Zona was the Father, Bascal the 
Word, and Echvah the Holy Ghost, by the last of whom Chimalman 
conceived and brought forth Quexalcote. 3 When Sesostris invoked 
the oracle, to know who, before him, could subjugate all things, the 
answer was, " First God, then the Word, and with them the Spirit." 4 
Plutarch, in his 'Life of Numa', shows thac the incarnation of the 
Holy Spirit was known to the ancient Egyptians. 

The doctrine of the Word, as the creative power, is also very 
ancient. The Chinese Bible states that "God pronounced the prime- 
val Word, and his own eternal and glorious abode sprang into exis- 
tence." According to the Zend-Avesta, it was by the Word, more 
ancient than the world, that Ormuzd created the universe. The 
ancient Greek writer, Amelias, speaking of the god Mercury, says, 
"And this plainly was the Logos, by whom all things were made." 

Plato taught a trinity of the soul, in which it is easy to see analo- 
gies, pointing to a higher form of the doctrine. 

It is said there was an ancient Greek inscription on the great obelisk 
at Rome; thus: 1. The Mighty God; 2. The Begotten of God; and 3. 
Apollo the Spirit. 

Confession and Remission of Sins. — These doctrines prevailed 
anciently in India; also among the ancient Persians, and Parsees. 5 
In China, the invocation of Omito was held to remit the punishment 
of the greatest crimes. 6 

The doctrines of Original Sin, Fall of Man, and Endless 
Punishment, are all found in the religious systems of several ancient 
nations. 

Sprinkling with water was a religious ceremony of much anti- 
quity. 7 This may in some degree account for the change of the form 

(i.) Enquiry, p. 42. 

(2.) M. Dubois, p. 293. 

{3.) Mexican Antiq. vol. 6, p. 1650. 

(4.) Nimrod, vol. i, p. 119. 

(5.) Volney, p, 211. 

(6.) Rev. Mr. Pitrat, p. 232. 

(7.J See Potter's Antiquities, and Herbert's Travels. 



OEIGIN AND HISTORY OF CHRISTIAN DOCTRINES. 439 

of Christian baptism from immersion to sprinkling. The practice 
prevailed among the ancient Romans, i 

The Sacrament or Eucharist has also an ancient original. 
It was practiced by the Brahmins of India, and was introduced into 
the mysteries of Mithras. It prevailed, also, among the ancient 
Mexicans. 2 

The Golden Rule was taught hundreds of years before Christ, 
by Confucius, Aristotle, and many others. 3 

(i.) Consult the writings of Virgil, Cicero and others. 

(2.) Travels of Father Acosta; Memoirs of Mr. Marolles, p. 215. 

(3.) Those v/ho may wish to pursue this subject further, will find a mass of useful 
facts in the " Anacalypsis" of Godfrey Higgins; a rare work, in the preparation of which 
he was employed for twenty years; and from which some of the foregoing references, 
concerning the antiquity of prominent features of the Christian system, have been 
taken. Consult also, ''The World's Sixteen Crucified Saviors, or Christianity before 
Christ;" by Kersey Graves, of Richmond, Indiana; an able and interesting work, con- 
taining a fund of very valuable information. 



CHAPTER XXXIV. 



Christian Writers of the fifth Period. 



Maeous — Aristo of Pella — DioNTSius OP Corinth — 

MiLTIADES — MaXIMUS — PiNYTUS — MODESTAS — MUSANUS — 

Church of Vienne and Lyons — Florinus — Blastus — Mel- 
ITO OF Sardis — Athenagoras — Claudius Apollinaris — 
Theophilus of Antioch— Bardesanes— Hermogenes— Bao- 
chylus of Corinth — Pant^nus — Maroia — Hegesippus. 

Marcus. — About A. D. 170. 

Marcus was a native of Palestine, and a disciple of 
Valentinus. ^^Valentinianism,'' says Baring-Gould, 
* 'assumed two forms; broke into two sects ; the 
Marcosians and the Ophites."' 

Marcus was considered a heretic. The most that 
has been preserved concerning him, comes through 
Irenseus, who treats of him and his followers, in 
the work on Heresies, as follows : 

"But there is another among these heretics, Marcus by name, who 
boasts of himself as having improved upon his master. [Valentinus.] 

(i.) Lost and Hostile Gospels, p. 287. 



MARCUS. 441 

He is a perfect adept in magical impostures, and by this means draw- 
ing away a great number of men, and not a few women, he has in- 
duced them to join themselves to him, as to one who is possessed 
of the greatest knowledge and perfection, and who has received the 
highest power from the invisible and ineffable regions above. Thus 
it appears as if he were really the precursor of Anti-Christ." 

After describing some of the magical proceedings 
of Marcus, he continues : 

"Again, handing mixed cups to the women, he bids them consecrate 
these in his presence." 

Stating that, after the consecration of the cups, 
Marcus would fill larger cups from the smaller ones, 
Irenseus proceeds as follows : 

"It appears probable enough, that this man possesses a demon as 
his familiar spirit, by means of which he seems able to prophesy, and 
also enables as many as he counts worthy to be partakers of his Charis, 
themselves to prophesy. 

"He devotes himself especially to women, and those such as are 
well bred, and elegantly attired, and of great wealth; whom he fre- 
quently seeks to draw after him, by addressing them in such seductive 
words as these: " [Here giving what purports to be an address of Mar- 
cus to the women, exhorting them to receive Charis, or the spirit of 
prophecy.] The effect of this speech, he says, is, that the woman, 
"vainly puffed up and elated by these words, and greatly excited in 
soul by the expectation that it is herself who is to prophesy, her heart 
beating violently, [from emotion], reaches the requisite pitch of 
audacity, and idly as well as impudently utters some nonsense as it 
happens to occur to her, such as might be expected from one heated 
by an empty spirit." 

Our author does not hesitate to add, that the wo- 
man, deeming herself a prophetess, out of gratitude 
to Marcus, rewards him, not only by large posses- 
sions, but by yielding up to him her person.' 

(i.) Irenseus, adv. Hser. bk. i, 13. 



442 FIFTH PERIOD A. D. 170 TO A. D. 185. 

Aristo of Pella. — A. D. 175. 

The Dialogue between Jason and Papiscus, has 
been attributed to Aristo. Westcott thinks it un- 
certain whether he was the author. The same 
writer adds that the words of the Dialogue do not 
prove anything as to the existence of a New Testa- 
ment canon.' 

Of the Apology which Aristo is said to have de- 
livered to Hadrian,^ nothing is known. 

In the 22d volume of the Ante-Nicene Collection, 
are five small fragments attributed to Aristo. Four 
of these are from the Dispute between Jason and 
Papiscus, cited by Jerome and others. The other 
is from Eusebius. 

DioNYSius OF Corinth. — A. D. 175. 

Some fragments from this writer are supposed to 
have been preserved by Eusebius, who, in his Eccle- 
siastical History, gives what purport to be extracts 
from his writings. 

There has been some controversy over certain 
passages which Canon Westcott supposes to refer to 
the New Testament ; his conclusions being strongly 
attacked by the author of Supernatural Religion. 
It is not necessary to notice the discussion further ; 
since any fragments which appear only in Eusebius, 
are absolutely unreliable. 

This is the writer whom Eusebius cites in refer- 
ence to the teaching and martyrdom of Paul and 

(i.) Canon, pp. 84, 85. 

(2.) Chron. Pasc. 477, of Routh, p. 104. 



MODESTAS — MUSANUS. 443 

Peter. After giving an alleged quotation from 
Caius, a writer whose works are lost, Eusebius says 
he ^'superadds'' the testimony of Dionysius, in or- 
der that the truth of his history may be still more 
confirmed.' 

MiLTiADES — Maximus — PiNYTus.— About A. D. 175. 

But little is known of these writers. Maximus 
was Bishop of Jerusalem. He is probably the one 
referred to by Eusebius,^ who says he wrote on the 
origin of evil, and on the creation of matter. 

The same writer refers thus to Pinytus : 

Referring to the writings of Dionysius of Corinth, he speaks of an 
epistle to the Gnossians, in which Dionysius "admonishes Pinytus, 
not to impose upon the brethren without necessity, a burden in re- 
gard to purity, too great to be borne; 'but to pay regard to the infirm- 
ity of the great mass.' Pinytus, in reply, admires and applauds Dion- 
ysius, but exhorts him, at the same time, to impart, some time or 
other, stronger food, and to feed the people under him with writings 
abounding in more perfect doctrine, when he wrote again," etc. — 
[Ecclesiastical History, 4. 23. 

MoDESTAS — MuSANUS. — A. D. 176. 

These writers are mentioned by Dr. Lardner,^ as 
writers of the second century, whose works are lost. 

Churches of Vienne and Lyons. — A. D. 177. 

An epistle is said to have been written by these, 
to certain eastern churches, and the extracts from 
it occupy a prominent place in ecclesiastical history. 
The information comes through Eusebius. The 

(i.) Ecclesiastical Hist. 2. 25. 

(2.) Ibid. 5. 27. 

<3.) Lard. Works, vol. i, p. 436. 



444 FIFTH PERIOD A. D. 170 tO A. D. 185. 

epistle is supposed to contain references to the 
Protevangelion Gospel. 

Florinus — Blastus. — ^A. D. 177. 

Florinus was a presbyter of the Roman Church. 
Was ejected for heresy. He maintained that God 
was the author of evil. Blastus was of the same 
school. 

Melito of Sardis. — A. D. 177. 

It is supposed that some fragments of the lost 
writings of Melito, have been preserved in the 
Ecclesiastical History of Eusebius.' In these, some 
have found, as they have supposed, allusions to 
the New Testament writings. The inference is by 
others denied. Michaelis was inclined to the opin- 
ion, also, that Melito had testified to the existence 
of a Syriac version. But Bishop Marsh shows that 
the inference of Michaelis was illogical and unau- 
thorized.^ The fact is, we have not sufficient 
evidence as to what Melito wrote. 

Some Syriac writings have appeared under the 
name of Melito, but they are not considered genu- 
ine. His Discourse, or Apology, and some other 
supposed fragments, are given in the 22d volume 
of Ante-Nicene. 

Athenagoras. — A. D. 177. 

But little is known of Athenagoras, beyond the 
fact that he was an Athenian philosopher, became 

(i.) Ecc. History, 4. 26. 

(^.) Marsh's Miehaelis, vol. 2, p. 552. 



ATHENAGORAS. 445 

a Christian, and about the date above mentioned, 
is reputed to have presented to the Emperors 
Marcus Aurelius and Commodus an apology for 
Christians, which is still extant. A Treatise on 
the Resurrection is also attributed to him. 

In his Apology, Athenagoras has been supposed 
to refer to some of the canonical gospels ; but 
nothing definite can be determined in regard to it. 

We may safely accept the conclusion of Dr. 
Donaldson, expressed as follows : 

"Athenagoras makes no allusion to the inspiration of the New 
Testament writers. He does not mention one of them by name, and 
one cannot be sure that he quotes from any except Paul. All the 
passages taken from the gospels, are part of our Lord's discourses, 
^nd may have come down to Athenagoras by tradition." — [Hist. Ch. 
Lit. and Doct. 3. p. 172. 

The passages referred to differ also from those in 
the canonical gospels, and may have exactly 
corresponded with older gospels then extant. 

The fact that Athenagoras nowhere mentions 
either of the four gospels by name , becomes the 
more remarkable when it is considered that he 
cites by name, Moses, Jeremiah, Jonah, Thales, 
Plato, Homer, Hesiod, Orpheus, Herodotus, 
Pythagoras, Euripides, Aristotle, and others. 

Though the Gospels of Luke and Mark, and 
possibly John, may then have been written, it is 
not probable that they were much known, or that 
any names of reputed authors were attached to them. 

Claudius Apollinaris, — A. D. 178, 
Was Bishop of Hierapolis. He is said to have 



446 FIFTH PERIOD — A. D. 170 TO A. D. 185. 

participated in the great paschal controversy. In 
an extract purporting to be from a work written 
by him on the passover, there is a reference to 
what Matthew had said, and, by implication, to 
the Gospel of Matthew. The extract is found in 
the preface to the Paschal Chronicle, a work of the 
seventh century. Its genuineness is, however, 
generally discredited. ^ Three fragments are given 
in Ante-Nicene, vol. 22. 

Theophilus of Antioch. — A. D. 180. 

This writer occupies a prominent place in all the 
works on the canon. He was Bishop of Antioch. 
Of his writings three letters to Autolycus are pre- 
served, in one of which the Gospel of John is ex- 
pressly mentioned by name ; ^ though it is not 
stated it was written by an apostle. 

Theophilus is reputed to have written a Com- 
mentary on the gospels, which is lost. 

Bardesanes— Hermogenes— Bacchylus of Corinth 

— Pant^nus. — A. D. 180. 

The works of these writers are lost except a few 
fragments. ^^The Discourse on Fate," of Barde- 
sanes,is given in Ante-Nicene, vol. 22, pt. 2, p. 85. 

Bardesanes was a native of Mesopotamia, and 
lived at Edessa. He was a man of learning. ^ 

Some have attributed to Bardesanes the author- 

(i.) Donaldson, Hist. Ch, Lit. and Doct. 3. 247; Lardner, Credibility, etc., vol. 2, 
p. 296. 

(2.) Ad Autolycum, 2. 22. 

(3-) Jerome, in Or. c. 10, p. 301; Augustine, de Civitate Dei, liber 22, c. 24. 



MARCIA. 447 

ship of the Recognitions. Eusebius mentions him 
in his ecclesiastical History, 20. 30. 

Hermogenes ascribed matter to an irregular mo- 
tion. ' 

Bacchylus of Corinth was zealous in defending 
the faith against heretics. He was one of the 
bishops who convened local councils, at the request 
of Victor of Rome, to settle the paschal contro- 
versy. 

Pantaenus has been spoken of in connection with 
the Gospel of Matthew. ^ 

Alexandria was the scene of his labors. He pre- 
ceded Clement of Alexandria in the presidency of 
the catechetic school, or seminary, in that city. 
Soon after, he went as missionary to India. He 
is said to have been the author of commentaries on 
the scriptures. 

Marcia.— A. D. 183. 

Marcia was a concubine of the Emperor Corn- 
modus. Dion Cassius says of her : 

"She is related to have had a great affection for the Christians, and 
to have done them many good offices; she having a great ascendency 
over Commodus."-'[Hist. 1. 72, p. 819. 

Hegesipptjs. — A. D. 185. 

Hegesippus was a Jewish Christian of Jerusalem. 
He traveled extensively in order to become ac- 
quainted with the condition of the church, and 

(i.) Lardner, vol, 4, p. 266, 
(2.) See chapter XXXI. 



448 FIFTH PERIOD— A. D. 170 TO A. D. 185. 

came to Rome during the bishopric of Anicetus^ 
sometime between the years 160 and 170. 

Afterward, about 185, he wrote, it is stated, a 
historical work, called ^'Memoirs,'' in five books. 
It is said to have been a complete history of Christ- 
ianity, down to his own time. It is now lost, ex- 
cept a few short fragments, most of them being 
only such as Eusebius has thought proper to pre- 
serve. 

Hegesippus was an Ebionite, and, like the others of that sect, was 
violently opposed to Paul. The virulence of these Christians against 
the great apostle of the Gentiles, is well illustrated by a fragment of 
Hegesippus, preserved by Gobarus, of the sixth century. Keferring 
to the words of Paul, in 1 Cor. 2. 9, "Eye hath not seen, nor ear heard, 
neither have entered into the heart of man, the things which God 
hath prepared for them that love him," Hegesippus says: 

"These words are vainly spoken, and those who say these things 
give the lie to the divine writings, and to the Lord, saying, 'Blessed 
are your eyes that see, and your ears that hear.' " — [Photius, Bib. Cod. 
232, col. 893. 

This passage, cited by Hegesippus, is supposed to be taken from 
the Gospel of the Hebrews, which Eusebius says, Hegesippus used, i 
It will be noticed that the passage agrees in sense, while differing in 
phraseology, from Matthew. 

Hegesippus, though he traveled extensively over the Christian 
world, makes no mention of the canonical gospels. Some supposed 
quotations from them have given rise to the usual discussion. 

(i.) Ecc. Hist. 4. 22. 



CHAPTER XXXV. 

REVIEW OF THE FIFTH PERIOD. 



Introduction op the Four Gospels and Acts of the 
Apostles, preparatory to the Establishment of the 
Papacy — The Subject involved in Mystery — Sources of 
Information gone — Slaughter of the Innocents. 

Though we find no mention of the four gospels 
during the fifth period, with the single exception of 
the Gospel of John, there is reason to believe they 
were all written during this time, as a part of the 
structure upon which Roman Catholic dominion 
was to rest. This relation to Roman Catholicism, 
is more particularly to be noticed in the Gospels of 
John and Matthew, and the Acts of the Apostles. 
The Gospels of Luke and Mark may have been 
composed without any special reference to the hie- 
rarchy ; the one to counteract the influence of 
Marcion and his Gospel, and the other, to preserve, 
in a complete and comprehensive form, some of 
the older traditions of the church, which had been 
in circulation in various forms, particularly in the 
Gospel of Peter. 



450 FIFTH PERIOD A. D. 170 TO A. D. 185. 

The Gospel of John was adopted, as settling in 
beautiful language, and in an acceptable form, the 
doctrine of the divinity of Jesus, and as indicating 
the unity of the church under Peter. The Gospel 
of Matthew, in still more explicit language, laid 
the foundations broad and deep, for the establish- 
ment of the supremacy of the papal power, on the 
authority of Christ as delegated to Peter ; while the 
Acts of the Apostles bridged over the differences 
which had so long existed between the followers of 
Peter and Paul. 

While thus much is apparent upon the surface, 
if we attempt to go deeper into the subject, we find 
everything involved in mystery. 

All the most reliable sources of information are 
closed to the researches of the historian. Those 
writings of the second century to which he would 
naturally turn for information, commentaries and 
works written especially concerning the gospels 
then in circulation, are lost or destroyed, without a 
single exception. 

Not one remains to give its testimony on one 
side or the other of any controverted question. 
Also many books written on the same subject, 
during the next two or three hundred years ; while 
it is notorious that others, which have been pre- 
served, have been tampered with and extensively 
interpolated . 

Loss OR Destruction of Evidence concerning 
THE Four Gospels. 

The following is some of the evidence of the 



LOSS OR DESTRUCTION OP EVIDENCE. 451 

second century, which has disappeared. 

1. The Commentaries op Basilides. — A. D. 125. 

Basilides is said to have written a Commentary 
on ''the Gospel/' in 24 books. A gospel is also 
attributed to him. But the better opinion appears 
to be that the Commentaries and the Gospel were 
one and the same. 

These commentaries must have thrown a flood 
of light upon the history of the gospels then in 
existence. They would at least disclose the number 
and character of the principal ones then in circu- 
lation. 

2. Agrippa Castor, — ^A. D. 130, 

Wrote in refutation of the heresies of Basilides. 
This has perished with the commentaries of his 
adversary. 

3. The Works of Prodicus. — A. D. 120. 

The followers of Prodicus boasted of having the 
secret books of Zoroaster. His writings would 
probably have disclosed the connection between 
Persian mythology and the Gospels of the Infancy. 

4. Apologies of Quadratus and Aristides. 
A. D. 126. 

If these had been preserved, we could test the 
correctness of the assertion of Eusebius that the 
Apology of Quadratus referred to the miracles of 
Christ; which, in that case, would be, so far as 
known, the first reference to them in history. We 



452 FIFTH PEROD — A. D. 170 TO A D. 185. 

would know also what is meant by the statement 
of the same historian, if there be any truth in it at 
all, that Quadratus and others, at that time, de- 
livered to those who had not heard the faith, the 
books of the holy gospels. We would probably 
learn from their writings what gospels were extant 
in their day. 

5. Aristion, — A. D. 130, 

According to Papias, as coming through Euse- 
bius, preserved traditions concerning Christ. These 
traditions would have thrown much light upon the 
gospel history, and upon the earlier gospels. 

6. John the Presbyter. — A. D. 130. 

John, like Aristion, appears in Eusebius as one 
of the informants of Papias, particularly concern- 
ing certain writings composed by Mark and Mat- 
thew ; information which was long supposed to re- 
late to the gospels bearing those names. It is now 
thought they cannot be regarded as referring to any 
of the canonical gospels. Had we the original tra- 
ditions, or statements, in full, they would at once 
settle the question. 

7. Cerinthus, — A. D. 145, 

Was the reputed author of a gospel. His gospel 
and writings are lost or destroyed. 

8. Valentinus. — A. D. 150. 

Valentinus had a gospel, called ''The Gospel of 
Truth.'' Irenagus places it sharply in antagonism 



LOSS OR DESTRUCTION OF EVIDENCE. 453 

with the four gospels ; says they are false, if that 
of Valentinus was the Gospel of Truth ; that if they 
are true, Valentinus' was false. As the work of 
Irenseus is preserved, and the four gospels, it is 
much to be regretted, and must be considered 
calamitous to the cause of impartial investigation, 
that we have not the Gospel of Valentinus, and his 
writings in support of it. 

9. Papias,— A. D. 125, 

Is said to have written five books, entitled *' Ex- 
position of the Oracles of the Lord.'' This must 
have been a Commentary on the Oracles, or collec- 
tions of the sayings of Christ ; and would have 
been invaluable ; giving those sayings, as they 
stood early in the second century. 

10. The Writings of Marcion. 

Pure Christianity has suffered no greater loss 
than that of the writings of Marcion, the great 
theological thinker of the second century — ^the 
compiler of the first complete gospel — the collector 
of the epistles of Paul — ^the editor and publisher of 
the first New Testament. 

While the elaborate work against him, written 
by Tertullian, who called him a '^hound," has been 
preserved, and the work of Epiphanius, who be- 
stowed upon him the euphonious appellation of 
''beast," the writings of Marcion have perished, 
except such as are found in the references and cita- 
tions of his adversaries. His works have shared 
the common fate of the writings of the heretics of 



454 FIFTH PERIOD A. D. 170 TO A. D. 185. 

the second century, none of which, in their original 
form, have been permitted to come down to us. 

Marcion was an educated man, and a profound 
thinker, and no relic of Christian antiquity, next 
to the Epistles of Paul, would to-day be more val- 
uable than his writings. Being himself a collector 
of gospel and New Testament manuscripts, his 
writings upon those subjects would forever set at 
rest the question as to what gospels were then in 
circulation. 

11. The Work of Justin Martyr against Her- 
esies. 

As his Dialogue with Trypho contains an exposi- 
tion of the Old Testament, his work against here- 
sies would probably have thrown light upon the 
gospels in circulation in his day. It would at least 
have determined the much controverted question 
as to the gospels used by Justin himself. 

12. The Writings of Apelles. — A. D. 160. 

Apelles was a Gnostic leader who had a gospel 
of his own, and whose writings must have referred 
to other gospels. His works are lost or destroyed. 

13. Peregrinus, — A. D. about 160, 

An erratic but talented Christian philosopher, 
held, for a time, a commanding position among 
the Christians of Palestine. ''Some books" says 
Lucian, ''he interpreted and explained , others he 
wrote.'' His writings would constitute an import- 
ant chapter in the history of the times. We have 



LOSS OR DESTRUCTION OF EVIDENCE. 455 

sketches of the man from Lucian, Ammianus, 
Aulus Gellius and others, but his writings have all 
perished. 

14. Marcellina. — A. D. 160. 

It would scarcely be expected that the heretical 
writings of a woman would be preserved, amid 
such wholesale slaughter of the obnoxious works 
of the opposite sex. The writings of Marcellina 
have perished. 

15. MoNTANus. — A. D. 170. 

Much has been said about Montanism, but we 
have only such extracts from the works of its 
founder as his adversaries have chosen to preserve. 

16. The Writings of Tatian. — A. D. 170. 

Tatian wrote, it is said, a Harmony of the gos- 
pels. Though it is quite evident that he made use 
of the Gospel of the Hebrews, and his work was 
even known by some under that name, an attempt 
has been made to connect his Harmony with the 
four gospels, on the unsupported and suspicious 
testimony of Eusebius. He says it was called the 
Diatessaron, which he explains as meaning of or 
from the four. If we had the writings of Tatian 
himself or his Harmony, the question could 
speedily be determined. 

17. Marcus,— about A. D. 170, 

Had, according to Irenseus, an innumerable mul- 
titude of apocryphal writings. He probably wrote 



456 FIFTH PEEIOD — A. D. 170 tO A. D. 185. 

in explanation of these books, and of their origin. 
Both the books themselves, with a few exceptions, 
and whatever he may have written concerning 
them, have perished. 

18. Pant^nus.— A. D. 180. 

While it could not be expected that Pantsenus, if 
he wrote the Gospel of Matthew, would admit the 
fact, yet if we had the account of his travels in 
India, and of his discovery there, as claimed, of an 
original Gospel of Matthew, we might have at 
least some light thrown upon the origin of that 
gospel. 

19. The Chronicles of Hegesippus. — A. D. 185. 

Hegesippus was the first church historian. He 
traveled over nearly all Christendom, for the 
express purpose of obtaining information, and 
then wrote the history of the church, from the be- 
ginning to his own time. This work is lost or 
destroyed. The extent of the loss cannot be over- 
estimated. 

Eusebius was the next historian, writing 140 
years afterward. 

He had the history of Hegesippus before him. 

After referring to the death of James, and the 
statement of Clement, that James was thrown from 
a wing of the temple, and beaten to death with a 
club, he says : 

Hegesippus, also, who flourished nearest the days of the apostles, 
in the fifth book of his Commentaries gives the most accurate account 
of him, thus : 



LOSS OR DESTRUCTION OF EVIDENCE. 457 

Here follows a lengthy account of the death of 
James. Eusebius then adds : 

"Such is the more ample testimony of Hegesippus, in which ho 
fully coincides with Clement."— [Ecc. Hist. bk. 2, 23. 

Again, Eusebius gives an account of the grand- 
children of Judas, called the Lord's brother, who 
were examined before the Emperor Domitian. He 
concludes as follows: ^'Such is the statement of 
Hegesippus." ' 

Again, speaking of the martyrdom of Simeon, 
second Bishop of Jerusalem, he says : 

"To this the same Hegesippus bears testimony, whose words we 
have already so often quoted."— [Ecc. H. 3. 32. 

He then quotes several passages, further, from 
the same author. Subsequently, referring to eccle- 
siastical writers , he says : 

"Among these Hegesippus holds a distinguished rank, many of 
whose writings we have already quoted, where we have given some 
things as he has delivered them from apostolic tradition. This author 
compiled, in five books, the plain tradition of the apostolic doctrine, 
in a most simple style of composition, and clearly shows the time in 
which he lived, where he writes respecting those who began to erect 
idols, etc." Here follows a quotation from Hegesippus, concerning 
the erection of cenotaphs, temples, etc.— [Ecc. Hist. 4, 8. 

Again in the same book he says : 

"Hegesippus, indeed, in the five books of Commentaries that have 
come down to us, has left a most complete record of his own views. 
In these he states that he conversed with most of the bishops, when 
he traveled to Kome, and that he received the same doctrine from 
all. We may also add what he says after some observations on the 
Epistle of Clement to the Corinthians." 

(i.) Ecc. Hist. 3. 20. 



458 FIFTH PERIOD A. D. 170 TO A. D. 185. 

He then quotes Hegesippus concerning the 
Church of Corinth. ' 

Continuing, Eusebius speaks of Hegesippus 
coming to Eome, and of the Eoman Bishops, Ani- 
cetus, Soter and Eleutherus. 

" *In every succession, however,' says Hegesippus, 'and in every 
city, the doctrine prevails, according to what is declared by the law 
and the prophets, and the Lord.' " 

He then quotes what Hegesippus says concerning 
the beginning of heresies, and the ancient heresies 
prevalent among the Jews. ^ 

"He also speaks of many other matters," says Eusebius, "which we 
have in part already quoted, and introduced in their appropriate 
places. He also states some particulars from the Gospel of the He- 
brews, and from the Syriac, and particularly from the Hebrew lan- 
guage, showing that he himself was a convert from the Hebrews. 
Other matters he also records, as taken from the unwritten tradition 
of the Jews. And not only he, but Irenseus also, and the whole body 
of the ancients called the Proverbs of Solomon, 'Wisdom,' compre- 
hending every virtue. Also in discoursing on the books called apoc- 
ryphal, he relates that some of them were forged in his day, by some 
of the heretics."— [Ecc. History, 4. 22. 

From the foregoing it will be seen how much of 
the history of Hegesippus is incorporated into that 
of Eusebius. A few meager items, of compara- 
tively no historical value ; — the manner of the 
death of James — an examination of a few individ- 
uals before Domitian — the martyrdom of Simeon 
— the worshiping of idols — the journey to Rome, 
and a few words concerning the commencement of 
heresies. 

(i.) Ecc. Hist. 4. 22. 
(2.) Ibid. 



LOSS OR DESTRUCTION OF EVIDENCE. 459 

Not a word of what was important to be known ; 
— of the history of the progress of the church, and 
of the doctrines which had prevailed — of the con- 
troversies between the Jewish and Gentile Chris- 
tians — of the history of Paul and Peter, and of the 
founding of the Church of Rome; and above all, 
of the history of the gospels and New Testament 
books which Hegesippus found in circulation, 
showing by whom they were written, and how they 
had been preserved. 

So far as can be learned, Hegesippus was pro- 
foundly silent concerning the four gospels, and 
spoke only of the Gospel of the Hebrews. 

The History of Hegesippus must have been writ- 
ten after the accession of Eleutherus, Bishop of 
Rome ; and probably about A. D. 185. This was, 
if we have read history aright, in the infancy of 
the four gospels. Whether Hegesippus met with 
them, and if so, what estimate he formed of them, 
in comparison with the Gospel of the Hebrews, is 
a question of the utmost importance, but one upon 
which Eusebius is silent. 

Since Eusebius had the history of Hegesippus in 
his possession, why did he not take measures to 
have it preserved, or else incorporate into his own 
history, the most important portions of it, and 
particularly the evidence, if any, in favor of the 
four gospels? 

According to Eusebius, Hegesippus said, that in 
every city, the doctrine prevailed, according to the 
law and the prophets, and the Lord, and that he 



460 FIFTH PERIOD A. D. 170 TO A. D. 185. 

received the same doctrine from all. Eusebius 
would have his readers believe, that the doctrine of 
a Jewish Christian of the second century, was pre- 
cisely the same as that which prevailed in every 
city. Again, Eusebius says that Hegesippus de- 
rived his information concerning apostolic doctrine 
from tradition. Is that consistent with the exist- 
ence of gospels, which were everywhere received 
in the church as authoritative? Such gospels 
would have been superior to, and would have taken 
the place of all tradition concerning apostolic doc- 
trine. 

20. Commentaries of Heracleon. — A. D. 190. 

It is claimed that Heracleon wrote Commenta- 
ries on Luke and John. Clement of Alexandria 
quotes Heracleon in such a way as to indicate that 
he had commented on Luke or Marcion, or on 
some other gospel containing the sayings of Christ. 
The commentaries on John are inferred from some 
passages in Origen. 

If these commentaries existed, their loss is irre- 
parable. 

21. The Writings of Serapion. — ^A. D. 190. 

These, of which we have but a brief extract in 
Eusebius, would have enlightened us further in 
regard to the transaction at Rhossus. From Se- 
rapion, we could have learned something of the 
four gospels which he was substituting in place of 
the Gospel of Peter. He could inform us how long 
the four gospels had been in circulation — where he 



LOSS OR DESTRUCTION OP EVIDENCE. 461 

obtained them — what other gospels he had been 
obliged to suppress to make way for them, and 
whether he was acting under the direction of the 
Church of Rome. His writings have perished. 

22. Clement of Alexandria, 

Is said to have composed a work, specially upon 
the scriptures which were considered authoritative. 

Eusebius says, that in the work called Hypoty- 
poses, Clement gave abridged accounts of all the 
canonical scriptures. ^ 

This work has perished, while most of the other 
more important writings of Clement have been 
preserved. ^ 

This ends the list of works of the second century, 
either written expressly concerning the gospels and 
New Testament books in circulation at that time, 
or which would have thrown more or less light 
upon the subject ; — more than fifty books, by more 
than twenty authors. 

Nearly every thing written concerning the gos- 
pels to the year 325, and all the copies of the gos- 
pels themselves to the same period, are lost or 
destroyed. 

(i.) Ecclesiastical Hist. 6. 14. 

(2.) Besides the Hypotyposes, (Hupotuposeis), consisting of eight books of expo- 
sition of scripture, Clement wrote an Ecclesiastical Canon; (Kanon Ekkleesiastikos.) 
This also has perished. 



SIXTH PERIOD. — ^A. D. 185 TO A. D. 200. 
CLOSE OF THE SECOND CENTURY. 



CHAPTER XXXVI. 



ASTERIUS UrBANUS— CaSSIANUS— HeRAOLEON— MUEATOR- 

lAN Fragment — Ptolem^us — Maximilla — Victor — Sera- 
pioN, Bishop of Antioch — Theodotus oe Byzantium — 
Narcissus, Bishop of Jerusalem — Khodon — Palm as — 

POLYCRATES, BiSHOP OF EPHESUS — MaXIMUS, BiSHOP OF 

Jerusalem — Noetus — Praxeas — Symmachus — Hermas — 
Seleucas — PisTis Sophia — Artemon — Second Epistle of 
Clement — Julius Africanus. 

Asterius Urbanus. — A. D. 188. 

Of this writer, but little is known. According 
to Cave, he flourished about the year 188. 

Oassianus.— A. D. 190. 

Julius Cassianus was a writer of the second cen- 
tury, who was quoted by Clemens Alexandrinus, 
thus : 

Wherefore Cassianus saith, that when Salome asked (Christ), when 
the things should be known, concerning which she enquired, our 
Lord answered, "When you shall despise," etc. 



MURATORIAN FRAGMENT. 463 

Which, Clement adds, was to be found in the 
Gospel according to the Egyptians. From which 
it is to be inferred that Cassianus made use of that 
gospel. 

Ptolem^us — Heracleon. — A. D. 190. 

These were prominent Gnostics. 

Ptolemseus wrote a letter to Flora, which occu- 
pies a distinguished place in the literary history of 
the times. ' 

In this letter, Ptolemy, having commented upon 
the ceremonial and typical laws of the Pentateuch, 
as having been annulled by the appearing of the 
truth, adds : 

"These things the other disciples of Christ taught, and also the 
apostle Paul." After which he tells Flora, that "he will explain to 
her the particulars of that doctrine he had just been mentioning, by 
the help of tradition received from the apostles, and handed down to 
them," But he adds, "All must be tried by, and made to square with, 
the doctrine of the Savior himself, which was to be the rule."— [Ap- 
pend, ad Iren. pp. 360, 361. Grabe, Spi. Pat. vol. 2, p. 77. 

Heracleon is quoted by Clement and Origen, and 
is said to have written Commentaries on Luke and 
John. This, again, is denied by some critics. Ori- 
gen shows that Heracleon made use of the Gospel 

of Peter. 

The Muratorian Fragment. — About A, D. 190. 

Nothing could better illustrate the paucity of ma- 
terials from which to make up a correct judgment 
concerning the New Testament writings of the 

(i.) See Epiphanius, Haer. 30. 3-7. 



464 SIXTH PERIOD — A. D. 185 TO A. D. 200 

second century than the prominence which has been 
given to an anonymous manuscript, discovered in 
the last century, by the Italian scholar, Muratori. 

This celebrated manuscript was found in the 
Ambrosian library at Milan , in a manuscript con- 
taining other writings of little importance. 

It speaks of *'the third book of the Gospel accor- 
ding to Luke, '^ of *Hhe fourth of the gospels of 
John, one of the disciples;'' — of the Acts of the 
Apostles ; 13 Epistles of Paul, an Epistle to the 
Laodiceans, and another to the Alexandrians, (sup- 
posed to be the Epistle to the Hebrews), ''forged 
in the name of Paul, after the heresy of Marcion ;'^ 
and ''many others which cannot be received by the 
Catholic Church, as gall must not be mixed with 
vinegar.'' 

The Epistle of Jude, and the 2d and 3d Epistles 
of John, are spoken of doubtfully, as among the 
received books. So also the Book of Wisdom. The 
Apocalypses of John and Peter were received, but 
some objected to reading in the church the Apoca- 
lypse of Peter. Special reference is made to the 
Pastor of Hermas, the writer thinking it should be 
read privately, but not publicly in the church. 

It will be seen that the document exhibits a very 
confused condition of the canon. 

The manuscript was estimated by Muratori him- 
self, to be about a thousand years old. It bears 
internal evidence of being a transcript of an older 
document. How often it has been copied, cannot 



MURATORIAN FRAGMENT. 465 

be known , nor even in what language it was origin- 
ally written. It appears in Latin, and the text is 
very corrupt. 

It is supposed by some to have been written in 
the latter part of the second cen^tury ; the supposi- 
tion being based, principally, upon the reference to 
the Pastor of Hermas. This, it states, '^was com- 
posed very recently, in our own times, in the City 
of Rome, the Bishop Pius, his brother, sitting in 
the chair of the Church of the City of Rome.'' 
Pius was bishop about the middle of the second 
century. 

There are eminent critics, however, who hold, 
that the original was not written earlier than the 
third century. ^ Their opinion is based upon inter- 
nal evidence ; particularly the expression, *^ sitting 
in the chair of the church.'' ^ 

The document itself, a production of about the 
eighth century, cannot be looked upon as very sat- 
isfactory evidence of the condition of the canon in 
the second century. 

Victor — Serapion, Bishop of Antioch — Maxi- 
MILLA. A. D. 190. 

We are not aware that any of the writings of 
these are extant, except a fragment or two of Se- 
rapion. They are given by Eusebius, and relate 
to the interdict of the Gospel of Peter, and the 

(i.) Donaldson, Hug, Tayler, Eichhorn and others. 
(2.) Donaldson, Ch. Lit. and Doct. 3. p. 212. 



466 SIXTH PERIOD A. D. 185 TO A. D. 200. 

substitution of the canonical gospels, in its stead. 

Theodotus of Byzantium. — A. D. 192. 

A considerable fragment from this writer, is 
given by Clement of Alexandria. Theodotus 
taught that Christf was a man only. He used and 
cited the Preaching of Peter. He was excommuni- 
cated by Victor, Bij.shop of Rome. ^ 

Rhodon — Narcissus, Bishop of Jerusalem. — 
A. D. 195. 

There is a fragment in Eusebius, attributed to 
Rhodon, in which he vindicates the character of 
Apelles. ^ 

The same historian relates of Narcissus, Bishop 
of Jerusalem, that when the oil failed, at the vigils 
of the great watch of Easter, Narcissus commanded 
that water from a neighboring well should be 
poured into the lamps. Whereupon, Narcissus 
having prayed over it, the water was changed into 
oil ; of which, Eusebius says, a specimen had been 
preserved until that time. ^ 

The same writer relates, that three men having 
slandered Narcissus, and sworn to their falsehoods, 
with imprecations of death upon themselves, by a 
miserable disease, by fire, and blindness, respect- 
ively, if their statements were not true, in each 
case the curse which had been invoked, was in- 

(i.) Darras, Hist. Cath. Church, vol. i, p. 163. 
(2.) Euseb. Ecc. Hist. 5. 13. 
(3.) Ecc. Hist. 6. 9- 



POLYCRATES. 467 

flicted upon them by an omnipotent Providence. ' 

PaLMAS PoLYCRATES, BiSHOP OF EPHESUS. A. D. 

196. 

These bishops were deputed by Victor, Bishop of 
Rome, to convene councils, to consider the question 
of the celebration of Easter. 

Palmas convened the bishops of Pontus, and 
Polycrates those of pro-consular Asia. The latter 
refused to endorse the decree of the Italian Council, 
which provided that Easter should be celebrated on 
Sunday. Thereupon the Asiatic Churches were 
excommunicated. ^ 

Eusebius says, Polycrates wrote a letter to Victor,, 
and gives extracts from it. ^ 

Maximus, Bishop of Jerusalem. — A. D. 200. 

According to Eusebius, Maximus wrote on the 
origin of evil, and on the creation of matter. ^ A 
lengthy extract is given by Eusebius. ^ 

NoETUs,— A. D. 200. 

About this time, the controversy concerning the 
nature of Christ, was carried on with much spirit, 
by Theodotus, Hermogenes, Noetus, Vero, Beryllus, 
and Sabellius on the one side, and Artemon, and 
Paul of Samosata, on the other. 

I.) Ecc. Hist. 6. g. 

2.) See next chapter. 

3.) Ecc. Hist. 3. 31, and 5. 24. 

4.) Ecc. Hist. 5. 27. 

5.) Evangelical Preparation, 7. 22. 



468 SIXTH PERIOD A. D. 185 tO A. D. 200. 

Noetus was a native of Asia Minor. He main- 
tained that Christ was the one God, both Father 
and Son. He was excommunicated. 

The views of Noetus led to much discussion, 
which resulted in the Arian controversy, and the 
establishment of the doctrine of the Trinity. 

Praxeas — Symmachus — Hermas — Seleucas. — 
A. D. 200. 

These writers flourished near the close of the 
second century. But little is known concerning 
them. Seleucas is reputed to have written a num- 
ber of the books in circulation in the second cen- 
tury, which were afterward pronounced apocryphal. 

There is a strange confusion among the fathers 
in regard to his name. He is called Seleucas, 
Lucianus, Lucanus, Leucius, Lucian, Leuthon, 
Lentitius, and Leontius. Also Leucius Charinus. 
It was Seleucas who had published a version of the 
Gospel of the Infancy, which rendered it ne- 
cessary for Jerome to give the bishops a better 
version.^ 

PiSTis Sophia— A. D. 200. 

This is a religious work, of the close of the sec- 
ond century, the author of which is unknown. 

Second Epistle of Clement. — A. D. 200. 

It is supposed to have been written about this 
time. The divinity of Jesus, which was not dis- 
ci.) See Supposed Gospel of the Birth of Mary. 



ARTEMON. 469 

tinctly taught in the earlier Clementines, (but ra- 
ther the contrary doctrine), now more clearly 
appears. 

Artemon — Julius Africanus. — A. D. 200. 

But little is known of Artemon, beyond the fact 
that he was prominent in the Noetian controversy. 

Africanus was the writer cited by Eusebius, in 
his forgery upon Thallus. 

These names close the list of the more important 
Christian writers of the first two centuries, except 
the three great fathers, who will be briefly noticed 
in the next chapter. 



CHAPTER XXXVII. 



Iren^us — Clement of Alexandria — Tertullian. 



Irenseus in Gaul, Clement in Egypt, and Tertul- 
lian in Northern Africa, were the three fathers, by 
whose influence the four gospels were introduced 
into general circulation, and who laid, broad and 
deep, the foundations of Roman Catholic suprem- 
acy. 

It is not easy to form a just estimate of these 
men. That they were so far above the masses in 
general intelligence, as to give them an immense 
and controlling influence in the church , is certain ; 
while, judged by the standard of more enlight- 
ened times, they themselves appear at a disadvan- 
tage. 

The Rev. Dr. Davidson says of them : 

"Irenaeus was credulous and blundering; Tertullian, passionate 
and one-sided; and Clement of Alexandria, imbued with the treasures 
of Greek wisdom, was mainly occupied with ecclesiastical ethics." — 
[Davidson, Canon, p. 121. 



THE THKEE FATHERS. 471 

Again, "Irenseus argues that the gospels should be four in number, 
neither more nor less, because there are four universal winds, and 
four quarters of the world. 

"Matthew wrote his gospel while Peter and Paul were preaching in 
Rome, and founding the church. [Citing Iren. adv. Haer. 3. 1. 1.] 
Such assertions show both ignorance and exaggeration. 

"Tertullian affirms, that the tradition of the apostolic churches, 
guarantees the four gospels, [citing adv. Marc. 4. 5.], and refers his 
readers to the churches of Corinth, Philippi, Ephesus, etc., for the 
authentic epistles of Paul. [Citing de Praes. Haer. 36.] What is this 
but the rhetoric of an enthusiast? 

"Clement contradicts himself in making Peter authorize Mark's 
Gospel to be read in the churches; while in another place, he says the 
apostle 'neither forbade nor encouraged it.' [Citing Clement accord- 
ing to Eusebius, Ecc. Hist. 2. 15, and 6. 14.]"— Ibid. 

The same writer continues thus: 

"The three fachers of whom we are speaking had neither the abil- 
ity nor the inclination to examine the genesis of documents sur- 
rounded with an apostolic halo. No analysis of their authenticity 
and genuineness was seriously attempted. In its absence, custom, 
accident, taste, practical needs directed the tendency of tradition. 
All the rhetoric employed to throw the value of their testimony as 
far back as possible, even up to or very near the apostle John, is of 
the vaguest sort. Appeals to the continuity of tradition and of 
church doctrine, to the exceptional veneration of these fathers for 
the gospels, to their opinions being formed earlier than the composi- 
tion of the works in which they are expressed, possess no force. 

"The ends which the fathers in question had in view, their polemic 
motives, their uncritical, inconsistent assertions, their want of sure 
data, detract from their testimony. Their decisions were much more 
the result of pious feeling, biased by the theological speculations of 
the times, than the conclusions of a sound judgment. The very 
arguments they use to establish certain conclusions, show weakness 
of perception. What are the manifestations of spiritual feeling, 
compared with the results of logical reasoning?"— [Davidson on the 
Canon, pp. 123, 124. 

One great work of fchese fathers was the estab- 
lishment of the four gospels, which had now ap- 
peared, and were being introduced into the churches. 

Immediately connected with this was the estab- 



472 SIXTH PERIOD A. D. 185 TO A. D. 200. 

lishment of the papal power on a definite basis. 

Irenseus, in the third book against Heresies, 
written about A. D. 190, gave the opinion, that 
every church should agree with the Church of 
Eome on account of its pre-eminent authority. (See 
next chapter. ) About five years afterward, he was 
called upon by the Roman Bishop, Victor, to as- 
semble a council of the Bishops of Gaul, to consid- 
er the subject of the celebration of Easter ; the 
question having already been passed upon by a 
council of Italian bishops. Irenseus presided in 
the council, and the result of its deliberations was, 
the approval of the decree of the Italian council. 
Other councils were in like manner held through- 
out the Christian world, and the result, with a 
single exception, was everywhere the same. The 
movement was to furnish a precedent for the juris- 
diction of the Church of Rome over all questions 
of the kind. 

It will be seen in the next chapter, that the views 
of TertuUian concerning the pre-eminence of the 
Roman Church, were, notwithstanding his differ- 
ence with some of the Roman bishops, scarcely less 
decided than those of Irenseus. 

As to Clement, he is less explicit in the assertion 
of any supremacy of the Roman Church ; but there 
is little room to doubt that there existed an under- 
standing among these fathers, and a concert of ac- 
tion, in upholding and establishing at the same 
time, the four gospels and the authority of the 
Roman Bishop. 



THE THREE FATHERS. 473 

iREN-ffiSUS was Bishop of Lyons. He was born, according to Dod- 
well, in the year 97. According to Dr. Grabe, A. D. 108; Tillemont, 
about 120. Dupin, about 140. The last is probably the nearest cor- 
rect. 

About the year 178, he was sent by the Church of Lyons, to Eleu- 
therus, Bishop of Rome, with an epistle, describing their sufferings 
during the persecution under Marcus Aurelius. On his return, he 
was elected Bishop of Lyons, in the year 180. He is supposed to 
have been martyred about A. D. 202. His martyrdom is denied by 
some critics. 

Clement or Alexandria was born either at Athens or Alexan- 
dria, about the year 160. From 190 to 202, he presided over the cat- 
echetic school at Alexandria. In the latter year, he was compelled 
to leave that city, by the persecution under Severus. It is supposed 
by some, that he returned A. D. 211. His return is doubted by others. 
He died about the year 220. 

Tertullian was the first Latin father whose works have been 
preserved. He was born at Carthage, about the middle of the second 
century, and lived to a very advanced age. 

He was converted about the year 185, and was married the year 
afterward. Was admitted to the priesthood in 192; became a Mon- 
tanist in 199, and died about 220. 

He was a vigorous, and, at times, powerful writer. But his works 
abound in looseness of argument, and in whimsical applications of 
scripture, such as were common in that day. 



CHAPTER XXXVIII 



The Roman Catholic Hierarchy. 

It was during the sixth period, that the founda- 
tions were laid, of that great ecclesiastical power, 
which dominated the Christian world for thirteen 
hundred years, and whose supremacy is still ac- 
knowledged throughout a large part of Christen- 
dom. 

For more than a hundred years after the founda- 
tion of the Church of Rome, there is no trace of 
its jurisdiction over other churches, outside of the 
Italian provinces. 

In the latter part of the second century, a dis- 
pute existed concerning the celebration of Easter. 
The Latin churches claimed it should be on Sun- 
day. The Eastern churches had been celebrating 
it on the 14th day of the month Nisan. The con- 
troversy had lasted nearly half a century. About 
A. D. 150, Polycarp, Bishop of Smyrna, visited 
Rome, and explained the views of the Eastern 
churches. He was treated by Anicetus, who was 



THE ROMAN CATHOLIC HIERARCHY. 475 

then bishop, as an equal ; no attempt was then 
made to impose a different day upon the Asiatic 
churches. On the contrary, Polycarp and others 
celebrated Easter, according to their own views, in 
the City of Rome. 

But in the time of Victor, the controversy be- 
coming more heated, an attempt was made to settle 
it. A council was first called by Victor, of all the 
churches of Italy. At this council it was de- 
creed that Easter should be celebrated on Sunday. 
Victor then issued a general letter, requesting local 
councils to be assembled by the following bishops : 
Theophilus of Csesarea, Irenseus of Lyons, Bac- 
chylus of Corintli, Demetrius of Alexandria, Pal- 
mas of Pontus, and Polycrates of Ephesus. ' 

The local councils were held. One consisted of 
the bishops in Gaul ; another, of those in Palestine, 
another in Egypt, etc. All these approved the 
decree of the Italian Council, except the churches 
of pro-consular Asia, presided over by Polycrates. 
These refused to conform. 

Thereupon Victor, encouraged and strengthened 
by all the other councils, proceeded to excommuni- 
cate the non-conforming Asiatic churches. (About 
A. D. 195.) 

This appears to be the first assumption of su- 

(i.) The Catholic Historian Darras, [Genl. History of the Catholic Church, vol. i, 
p. i6o], calls this letter an "order/' According to Eusebius, it was a request. He 
quotes Polycrates, as writing to Victor, thus: "I could also mention the bishops that 
-were present, whom you requested to be summoned by me, and whom I did call."— 
[Euseb. Ecc. Hist. 5.24.] It is more probable the letter was in the form of a request. 
The council called by Victor himself, consisted of all the bishops of Italy; which may 
be looked upon as indicating the extent of his jurisdiction at that time. 



476 SIXTH PERIOD — A. D. 185 TO A. D. 200. 

preme power by any Roman bishop. From this 
time, the supremacy of the Church of Rome rapidly 
culminated, both in theory and practice. It is 
true, that for a long time some churches remained 
rebellious, but they were considered by the great 
body of Christians as without the pale of the 
church universal, as it had been established by 
Christ, and had been represented by a regular suc- 
cession of supreme pontiffs, commencing with 
Peter. For, as soon as the supremacy of the 
Roman Church was once admitted, the Christians 
of that day found no difficulty in believing that 
such supremacy had continued from the times of 
the apostles. They were no more disposed to trace 
back the title of a power which they found estab- 
lished, than they were to investigate the origin of 
books which they found in circulation. 

Protestant writers have claimed that the power 
of the papacy was not established, nor its claims 
admitted in the writings of the fathers, until sev- 
eral hundred years after Christ. Even the fair- 
minded Neander does not see in the writings of 
Irenaeus or TertuUian, any acknowledgment that 
**the Roman Church held a prominence as the 
Cathedra Petri, over all the other apostolic 
churches.'' ' Whether as Cathedra Petri, or as the 
Church of Peter and Paul, not only the promi- 
nence, but the supremacy of the Church of Rome, 
would seem to be pretty clearly acknowledged , in 
the following passage from Irenaeus : 

(j.) Church Hist. vol. i, p. 290. 



THE ROMAN CATHOLIC HIERARCHY. 477 

"Since, however, it would be very tedious, in such a volume as this, 
to reckon up the successions of all the churches, we do put to con- 
fusion all those who, in whatever manner, whether by an evil self - 
pleasing, by vain-glory, or by blindness and perverse opinion, assem- 
ble in unauthorized meetings; (we do this) by indicating that tradi- 
tion derived from the apostles, of the very great, the very ancient, 
and universally known church, founded and organized at Rome, by 
the two most glorious apostles, Peter and Paul; as also (by pointing 
out) the faith preached to men, which comes down to our times by 
means of the successions of the bishops. 

"For it is a matter of necessity that every church should agree with 
this church, on account of its pre-eminent authority ; that is, the 
faithful everywhere, inasmuch as the apostolic tradition has been 
preserved continually by those who exist everywhere. 

"The blessed apostles, then, having founded and built up the 
Church, committed into the hands of Linus, the oflSce of the episco- 
pate. Of this Linus, Paul makes mention in the Epistles to Timothy. 
To him succeeded Anacletus, and after him, in the third place, from 
the apostles, Clement was allotted the bishopric." 

He then gives the names of nine bishops, follow- 
ing Clement, and proceeds as follows : 

"In this order, and by this succession, the ecclesiastical tradition 
from the apostles, and the preaching of the truth, have come down to 
us. And this is most abundant proof, that there is one and the same 
vivifying faith, which has been preserved in the church, from the 
apostles until now, and handed down in truth."— [Irenseus adv. Hser. 
3.3. 

In the time of TertuUian, some twenty years 
later, the Roman bishops issued peremptory edicts, 
and appealed to the authority of their predecessors. ^ 
They called themselves bishops of bishops ; epis- 
copi episcoporum. ^ 

TertuUian himself was scarcely less explicit than 
Irenseus : 

"Since, moreover," he says, "you are close to Italy, you have Rome, 

(i,) Tert. De Virg. Velandis. (2.) Ibid. De Pudicitia, ch. i. 



478 SIXTH PERIOD A. D. 185 tO A. D. 200. 

from which there comes, even into our hands, the very authority. 
How happy is its church, in which apostles poured forth all their doc- 
trine, along with their blood! Where Peter endures a passion like 
his Lord's! Where Paul wins his crown in a death like John's! 
Where the apostle John was first plunged, unhurt, into boiling oil, 
and thence remitted to his island-exile! See what she has learned, 
what she has taught, what fellowship she has had, even with churches 
in Africa! One Lord God does she acknowledge, the Creator of the 
Universe, and the Christ Jesus of the Virgin Mary, the Son of God, 
the Creator, and the resurrection of the flesh. The law and the 
prophets she unites in one volume, with the writings of the evangel- 
ists and apostles, from which she drinks her faith; this she seals with 
the water, arrays with the Holy Ghost, feeds with the eucharist, 
cheers with martyrdom; and against such a discipline thus she ad- 
mits no gainsayer."— [Tertullian, Prescription against Heretics, ch. 36. 

This passage is evidence, not only of the suprem- 
acy of the Roman Church, but that the New Testa- 
ment then in circulation had been compiled under 
the same authority. The New Testament of Mar- 
cion, consisting of the Gospel and the Apostolicon, 
had been superseded by a larger collection contain- 
ing the Acts of the Apostles, the Revelation of 
John, a larger number of Epistles of Paul, and in 
place of the one gospel of Marcion, four gospels, 
which were to stand as four pillars, to support the 
authority of the Church of Rome. 

Irenseus, while he clearly concedes the supremacy 
of that church, at the same time shows the weak- 
ness of the foundation upon which the supremacy 
rested. He declares that the church had been 
founded by Peter and Paul, and that the episcopacy 
had been by them committed into the hands of 
Linus. From Linus it had gone to Anacletus, and 
*' after him, in the third place from the apostles, 
Clement was allotted the bishopric. '^ The tradi- 



THE ROMAN CATHOLIC HIERARCHY. 479 

tion of the Catholic church has been, that Peter 
was the first Bishop of Rome, and that the keys of 
the kingdom, as well as the bishopric, were deliv- 
ered immediately by Peter to Clement. This tradi- 
tion is in accordance with the letter from Clement 
to James , which was in circulation at an early day, 
but it is not sustained by Irenseus. 

This discrepancy has been the occasion of much 
discussion. The most ingenious explanation is 
given by E-ufinus, the Latin translator of the Re- 
cognitions. He conjectures that Linus and Ana- 
cletus merely assisted Peter in the management of 
the church, which was still, at the death of Peter, 
delivered over to Clement. But then what be- 
comes of the continuous ^ ^succession,'' dwelt upon 
by Irenaeus, in the chain of which two of the links 
consisted of Linus and Anacletus? 

The difficulty does not end here. According to 
Irenseus, the next bishop to Clement was Evaris- 
tus. But this succession, though accepted by some 
Catholic writers, is found by others not to accord 
with the traditions of the church. Accordingly, 
the Roman Almanac, entitled Gerarchia Cattol- 
ica, interposes Anacletus between Clement and 
Evaristus. The third bishop, the second, exclusive 
of Peter, according to this authority, was Cletus, 
instead of Anacletus, while Anacletus came after 
Clement, and ruled over the church twelve years ; 
from A. D. 100 to 112. Darras, the Catholic his- 
torian, whose work received the indorsement of 
Pope Pius IX, has followed the succession as given 



480 SIXTH PERIOD A. D. 185 TO A. D. 200. 

by Irenseus ; stating that his chronology is that of 
the Chronologie de THistoireEcclesiastique, on the 
model of the great work of President Henault, on 
the History of France. 

But this author does not agree with other Cath- 
olic authorities. He has the bishopric of Peter 
commence in the year 33 , fixing the very day ; the 
29th of June. This is nine years earlier than the 
time given in the Almanac, which on this point is 
supported by Alzog's Handbuch der Kirchenge- 
schichte, a book very extensively used heretofore 
among Catholics, as a text book of church history. 

Cletus, whose bishopric, according to the Roman 
Almanac, ends in 90, rules a year longer, accord- 
ing to Darras, his bishopric ending A. D. 91. 
Then comes Clement, his office terminating, ac- 
cording to both, in the year 100. After him, 
Evaristus, until 109, according to Darras, but ac- 
cording to the Almanac, until 121. Then Alex- 
ander, his bishopric, according to Alzog and Darras, 
ending in the year 119, but according to the Alma- 
nac, in the year 132. 

After Alexander, the succession of the pontifi- 
cates was as follows, according to these three au- 
thorities : 



Sixtus, 


according to 


the Almanac, 


A.D 


132 to 142. 


do. 


do. 


Alzog, 


(( 


119 to 127. 


(( 


u 


Darras, 


(( 


119 to 128. 


Telesphorus, 


u 


Almanac, 


(( 


142 to 154. 


(i 


(( 


Alzog, 


(( 


127 to 139. 


(( 


(( 


Darras, 


u 


128 to 138. 



THE ROMAN CATHOLIC HIERARCHY. 



481 



Hyginus, 


according to the Almanac, 


A.D. 


. 154 to 158. 


« 




It 


Alzog, 


« 


139 to 142. 


(( 




u 


Darras, 


« 


138 to 142. 


Pius I, 




« 


Almanac, 


(t 


158 to 167. 


<( 




<( 


Alzog, 


« 


142 to 157. 


M 




(( 


Darras, 


(( 


142 to 150. 


Anicetus, 




u 


Almanac, 


(( 


167 to 175. 


« 




n 


Alzog, 


li 


157 to 168. 


(( 




it 


Darras, 


(( 


150 to 161. 


Soter or Soterus, 


«( 


Almanac, 


a 


175 to 182. 


u 




<( 


Alzog, 


a 


168 to 177. 


« 




(i 


Darras, 


a 


162 to 174. 


Eleutherus, 




it 


Almanac, 


(( 


182 to 193. 


a 




it 


Alzog, 


(( 


177 to 192. 


(( 




t( 


Darras, 


(( 


174 to 186. 


Victor I, 




u 


Almanac, 


ti 


193 to 203. 


(( 




a 


Alzog, 


a 


192 to 202. 


« 




it 


Darras, 


<( 


186 to 200. 



Thus, in these eight pontificates, there are but 
two points in which any two of the three authors 
agree ; the commencement of the bishoprics of 
Sixtus and Pius. In these particulars, Darras 
agrees with the Handbuch. But the Handbuch 
and Almanac do not agree in a single date ; neither 
does Darras agree with the Almanac in a single 
date. 

Darras and the Handbuch give the names of 
fourteen bishops previous to the year 200 ; the 
Almanac gives fifteen. 

If Irenseus be brought into the comparison, 
while he does not give the dates of the pontificates 
he differs from all these authorities , in neglecting 
to say that Peter was bishop of Rome at all. On 
the contrary, he states that the church was founded 



482 SIXTH PERIOD — A. D. 185 TO A. D. 200. 

by Peter and Paul, and by them handed over to 
Linus. 

If, during all this time, the bishops of Rome 
had exercised supreme jurisdiction, can it be possi- 
ble that nowhere throughout the Christian world 
there would have been kept a record of so much 
importance as the succession of the supreme bish- 
ops? Would it not have been possible to arrive at 
a more harmonious result than this? 

It will have been observed, that the Roman 
Catholic Church was established about the same 
time that the four gospels and the Acts of the 
Apostles were brought into general circulation. 
When Serapion, Bishop of Antioch, in the year 
190, put aside the Gospel of Peter, and substituted 
in its stead the four gospels, he was engaged in the 
unification of the church. 

And it is a significant fact, that Irenaous, the 
first writer who mentions the four gospels, was the 
first who acknowledged the supremacy of the 
Church of Rome. 



CHAPTER XXXIX. 



Review of the Sixth Period — Testimony of Heathen 
Writers — General Review— Conclusion. 



Review of Sixth Pekiod. — 1. The termination 
of the sixth period, which closes the century, finds 
the four gospels and the Acts of the Apostles com- 
ing into general circulation, with most of the other 
New Testament writings. 

The condition of the church in reference to the 
New Testament books at the time, is well summed 
up by Rev. Dr. Davidson, in the closing paragraphs 
of his two volumes of Introduction to the New 
Testament : 

" The following propositions," says he, "are deducible from an im- 
partial survey of the history of the first two centuries:" 

The propositions condensed are as follows: 

1. Before A. D. 170, no book of the New Testament was termed 
"scripture." 

2. No certain trace of the existence of the fourth gospel till after 
Justin Martyr. [This proposition might with equal truth be applied 
to the synoptic gospels, in their present form.] 



484 SIXTH PERIOD— A. D. 185 TO A. D. 200. 

3. The gospels of Matthew and Mark cannot be identified with the 
"logia" of Matthew, and the things "said and done" by Jesus, which 
Mark wrote, mentioned by Papias. 

4. The writings of Paul were either not used, or little regarded, by 
the prominent ecclesiastical writers of the first half of the second 
century. After A. D. 150, they began to be valued. 

5. The present gospels did not assume a canonical position till the 
latter half of the second century. 

6. No canon of the New Testament, i. e., no collection of New 
Testament literature like the present one, supposed to possess divine 
authority, existed before A. D. 200. 

[Davidson's Introduction to the New Testament, vol. 2, p. 520. The 
last proposition cannot be accepted without some hesitation. The 
reader will remember the words of TertuUian, written about the year 
200: 

"The law and the prophets she (the Church of Kome) unites in one 
volume, with the writings of evangelists and apostles," etc. 

There is reason to believe, that very soon after the four gospels 
appeared, somewhere between the years 180 and 200, they were pub- 
lished under the authority and by the direction of the Church of 
Rome, in a volume with the Old Testament, and with the other New 
Testament books then in circulation.] 

2. Closely following the introduction into gen- 
eral circulation of the books mentioned, was the 
establishment of the supremacy of the Bishop of 
Rome over the entire Catholic Church ; the 
Gospels of John and Matthew being used as power- 
ful agencies in the consummation of that object. 
Not that the gospels were considered of higher au- 
thority than the traditions of the church, but those 
traditions themselves were established upon the 
firmest foundation, by the sanction of gospels bear- 
ing the names of two of the apostles of Jesus. 

And here it is worthy of remark, that while in 
the earlier gospels, attributed to Luke and Mark, 
neither of whom was an apostle, had been recorded 



REVIEW OF SIXTH PERIOD. 485 

the older legends and traditions of the churches, 
when, to aid the Bishop of Rome in assuming 
authority over the entire Christian world, it was 
thought necessary to have still other gospels, they 
were both attributed to apostles of Christ. 

Heathen Writers. — Something is said in almost 
every complete work on the canon concerning the 
evidence of heathen writers. Such evidence is ab- 
solutely of no value in reference to the canon, 
because no mention is found in any heathen writer 
of any of the Christian writings before they are 
referred to by the Christians themselves. 

Celsus, who, as quoted by Origen, is perhaps 
most relied upon as referring to the New Testa- 
ment books, does not appear to have written the 
work cited by Origen, *'The True Word,'' until 
early in the third century. 

There is, however, important evidence concern- 
ing the life and death of Jesus at the time claimed 
by the Christians ; facts which have been disputed 
by some learned writers. ^ 

General Review — Conclusion. — In taking a 
general review of the first hundred and seventy 
years of the Christian religion, the first thing that 
strikes the mind, is the dearth of material from 
which to construct a reliable history. It is seen at 
once, how much must rest upon probability in its 
difierent degrees — ^how much must be relegated to 
the province of speculation. The works of the 

(i.) See Appendix, i. 



486 SIXTH PERIOD A. D. 185 tO A. D. 200. 

only church historian who wrote during that 
period, lost or destroyed — the few fragments that 
are left being of comparatively little value — ^the 
writings of Porphyry and others who wrote against 
Christianity, and those of the heretic Christians, 
all destroyed — ^there remain only the works of some 
of the orthodox fathers, and the text of those in a 
mutilated and corrupted condition. 

As from a few bones the scientist can reconstruct 
the entire anatomy, so from these fragments can 
the historian arrive at the frame- work of the ortho- 
dox religion of the second century. But the com- 
plete and living form of Christianity is wanting. 

With the exception of the epistle of Clement of 
Rome, written near the close of the first century, 
and a few scattering writings afterward, there is 
but little in the fathers of that day, to remind one 
of the teachings of Jesus, or the fervid utterances 
of the apostle to the Gentiles. The fathers of the 
second century were, with united energies, engaged 
in the work of suppressing heresy. Justin Martyr 
was writing against the Jews, Tertullian against 
Marcion, and Irenssus against all the heretics. 
This raid against those who differed from the 
established faith, left but little time to cultivate 
the more kindly Christian graces, and finally cul- 
minated in the establishment of a power which 
should be competent for the suppression of heresy 
by force. The teachings of Paul concerning heresy 
and his bitter denunciation of heretics, contributed 
largely to this result. 



GENERAL REVIEW CONCLUSION. 487 

Another thing that strikes the attention, in a 
comprehensive review of the period, is the ignor- 
ance and superstition, even of the most enlight- 
ened and best educated of the fathers. Their 
bigotry has been noticed — their ignorance and su- 
perstition were no less. 

With rare exceptions, they were men who utterly 
despised that learning of the heathen which con- 
sisted in attempts to ascertain the laws of the ma- 
terial universe. Construing in the narrowest and 
strictest sense, the maxim, that the wisdom of this 
world is foolishness with God, they confined them- 
selves, almost exclusively, to an exposition of the 
Jewish scriptures, and of the sayings of Christ, 
construed in the light of those scriptures ; drawing 
oftentimes, in the application of the prophecies, 
the most fanciful and whimsical analogies. 

Their credulity was unbounded. They had a sub- 
lime disregard for truth ; not so much from per- 
versity, as from carelessness, and indifference to 
its sacred character. Their unscrupulousness when 
seeking for arguments to enforce their positions, is 
notorious ; as well as the prevalence among them 
of what are known as pious frauds. Jones, him- 
self a zealous Christian writer, says that Justin 
Martyr, Clemens Alexandrinus and Lactantius 
made use of testimonies out of forgeries and spuri- 
ous books, to prove the very foundation of the 
Christian Revelation ; ' and it is believed, on good 
grounds, that Irenaeus was no better. This father, 

(i.) Jones, vol i, p. 364. 



488 SIXTH PERIOD — A. D. 185 TO A. D. 200. 

while engaged in the introduction of gospels which 
show that the ministry of Christ lasted from one 
to three years, not longer than three and a half, 
himself declares that it lasted about twenty years, 
and that he had the tradition from the elders of 
Asia, who had obtained it from John and the other 
apostles. 

Such is the material at the hands of the his- 
torian. Of course he cannot rely implicitly upon 
the unsupported assertion of any such writer, for 
the truth of any historical fact whatever. In every 
instance, he is obliged to scrutinize carefully, and 
endeavor to ascertain whether any ulterior motives 
may have prompted whatever statement may be 
under consideration. If he can find none, and the 
fact stands uncontradicted by other writers, it is 
cautiously accepted. Under such circumstances, 
progress is slow and uncertain. The most that any 
writer can hope to accomplish, is to place in proper 
shape what is already known, and to establish here 
and there a landmark for the benefit of subsequent 
historians . 

In conclusion, as the result of this investigation, 
it may be repeated, that no evidence is found of 
the existence, in the first century, of either of the 
following doctrines : the immaculate conception — 
the miracles of Christ — his material resurrection. 
No one of these doctrines is to be found in the 
epistles of the New Testament, nor have we been 
able to find them in any other writings of the first 
century. 



GENERAL REVIEW CONCLUSION. 489 

As to the four gospels, in coming to the conclu- 
sion that they were not written in the first century, 
we have but recorded the conviction of the more 
advanced scholars of the present day, irrespective 
of their religious views in other respects ; with 
whom the question as now presented is, how early 
in the second century were they composed? ' 

Discarding, as inventions of the second century, 
having no historical foundation, the three doctrines 
above named, and much else which must necessa- 
rily stand or fall with them, what remains of the 
Christian religion? 

All that is of any value — all that is in harmony 
with the immutable laws of the universe — all that 
is in accord with the eternal principles of right and 
justice, still remains. All else is fast passing 
away, and is destined to pass away forever. 

(i.) Dr. Davidson does not think either of the four gospels, in its present form, 
written before the year loo. The Gospel of John not before 150. See his Introduction 
to the New Testament. 



APPENDIX. 

NOTES. 

I. 

Jesus Christ as a Historical Personage. 



Some able writers, observing the confusion and uncertainty exist- 
ing in the chronology of nearly all the events connected with the 
early history of Christianity, have doubted whether such a person 
as Jesus Christ lived at the time alleged. These doubts have, in some 
instances, been expressed by writers of much learning, and cannot 
well be disregarded. 

There are three good and reliable witnesses of the first century j 
one a Christian, one a Jew, and the other a heathen: 

1. Paul.— The Epistles of Paul stand out as a fact, utterly unex- 
plainable, and incomprehensible, except upon the hypothesis of the 
life and suffering of the central figure of them all. 

That Paul wrote his Epistles in the first century, is attested by 
Clement of Rome, A. D. 97, who refers to one of them expressly, and 
by the fathers and writers of the first half of the second century, par- 
ticularly Marcion, who, about 145, made a compilation of those then 
in circulation, ten in number. 

2. JosEPHUS; who gives an account of the death of James, the 
brother of Jesus, in the 9th chapter of the 20th book of the An- 



492 APPENDIX. 

tiquities. While narrating the particulars of the death of James, h© 
speaks of him as "the brother of Jesus who was called Christ." We 
know of no good reason for doubting the authenticity of this pas- 
sage. 

3. Tacitus; who, in the 44th chapter of the 15th book of the 
Annals, speaks of Christus, "who, in the reign of Tiberius, was put to 
death as a criminal, by the procurator, Pontius Pilate." 

II. 

Zacharias. 

There were four persons by that name, who have been referred to 
in the apocryphal and canonical gospels, and in the writings of the 
fathers, in such an indiscriminate manner as to create great con- 
fusion. 

1. Zacharias, or Zechariah, the son of Jehoida. He was stoned to 
death in the court of the temple.— [2 Chron. 24. 20, 21. 

2. Zacharias or Zechariah, the prophet, who was the son of Bere- 
chiah.— [Zech. 1. 1.] We have no account of his death. 

3. Zacharias, father of John the Baptist. 

In the Protevangelion, it is stated that because he would not dis^ 
close the hiding place of his son John, who had been concealed from 
Herod, he was murdered "in the entrance of the temple." 

This account is referred to and accredited by the earlier fathers, 
including TertuUian and Origen. It does not appear who was the 
father of this Zacharias. 

4. Zacharias, the son of Barouchos, who was murdered inside the 
temple, about A. D. 69.— [Josephus, Jewish War, bk. 4, ch. 5, 4. 

Thus it will be seen, that three of the persons by that name were 
put to death in or near the temple. Of these, the first was the son of 
Jehoida; the father of the second not named; and the third was the 
son of Barouchos. This comes the nearest to the description of the 
Zacharias mentioned in Matt. 23. 35. We have therefore adopted the 
opinion of able writers, who consider the last the one referred to by 
the author of Matthew. 



APPENDIX. 493 

III. 
Tatian and his Supposed Gospel. 

It is claimed by Dr. George Moesinger, in a work published at Ven- 
ice in 1876, that the Commentary of Ephraem the Syrian, of the 
fourth century, was based upon the Gospel of Tatian. We do not 
think such a theory can be sustained. On the contrary, since writing 
this History, and after reading the dissertation of Dr. Moesinger and 
his edition of Ephraem, and giving the subject a more thorough 
examination, we have come to the conclusion that it is extremely 
doubtful whether Tatian the Syrian ever wrote a gospel. It is not 
mentioned until Eusebius, who is entirely unreliable. Besides, it 
appears from some of the Syrian writers that Ammonius of Alex- 
andria was also called Tatian; and it is more than probable that 
other writers have been misled by their references to the Gospel Har- 
mony of Ammonius Tatianus, or, in the words of the Latin transla- 
tor of one of the Syrian authors, "Ammonius, qui est Tatianus," 
supposing they referred to Tatian the Syrian. 

IV. 

The Philosophy of Oracles. 

Attributed to Porphyry. 

Gustavus Wolff, who has written two works upon Oracles, in the 
Latin tongue, published at Berlin, one in 1854, the other in 1856, 
treats the Philosophy of Oracles as the work of Porphyry. As Mr. 
Wolff gives all the references to it by ancient writers, scholars will 
here find the full strength of the case in favor of the genuineness of 
the work. But we do not think this author, with all his learning, has 
established its authenticity. The awkward fact still remains that all 
the references, with one exception, are to be traced directly or indi- 
rectly to Eusebius. What additional matter is furnished by Augus- 
tine, may fairly be looked upon as mere amplifications, such as were 
common among the early fathers of the Church. To the names of 
Pontenelle and Van Dale, given in the text, may be added that of the 
learned and celebrated Dr. Lardner against the authenticity. 



494 APPENDIX. 



The Annals of Tacitus. 

In a work put forth by Mr. Ross, in London, an elaborate attempt 
is made to prove that the Annals were forged in the 15th century by 
Bracciolini. The ingenious author comes as near to maintaining his 
position as can be expected, in face of the facts that the Annals were 
referred to by various writers, in the 3d, 4th, 5th, 6th, 9th and 12th 
centuries, and that several of the books were not discovered until 
after the death of Bracciolini. 

VI. 
Date of the Gospels. 

THE ARGUMENT IN FAVOR OF AN EARLY DATE. 

We say "The argument," because there is but one. There is no 
pretense that there is any direct evidence, carrying the gospels back 
to the first century, or even any definite tradition to that effect. 

The argument, and it applies only to the synoptic gospels, is, that 
inasmuch as those gospels contain the prophecy of Jesus concerning 
the destruction of Jerusalem, if these books had been written after 
that event, they would certainly have referred to it. Since they do 
not do so, they must have been written before the destruction of 
Jerusalem ; that is, before A. D. 70. 

1. This argument, if it proves anything, proves too much, and is 
self-destructive. For, by the same process of reasoning, it could be 
proved that the Gospel of Marcion was written before A. D. 70; since 
that also contains the prophecy that not one stone of the temple 
should be left upon another, and contains no reference to the destruc- 
tion of Jerusalem. JBut we know, with reasonable certainty, that 
this gospel was written about A. D. 145. 

2. The Gospel of John is admitted by Canon Farrar himself, who 
lays great stress upon this argument, not to have been written until 
A. D. 90. Why does that gospel make no allusion to the destruction 
of Jerusalem ? 

If it be said that this gospel makes no mention of the prophecy of 



APPENDIX. 495 

Jesus concerning that event, then the question arises, why does it 
not, if it be true that such a prophecy was made ? The author of 
that gospel had just as good an opportunity to emphasize the fact 
that the event had verified the prophecy as either of the synoptic 
gospel writers had, when writing after A. D. 70. 

3. None of the apocrypal gospels make any mention of the 
destruction of Jerusalem. Yet it is not claimed that they were writ- 
ten before that event. Their silence concerning the prophecy is 
strong presumptive evidence that no such prophecy was made. On 
no other hypothesis can such silence be fully accounted for, whether 
they were written before or after A. D. 70. 

Such is the argument in favor of dating the three gospels before 
A. D. 70; and when that conclusion is reached there is found but 
little difficulty in attributing them to Matthew, Mark and Luke. 

But the objections to this authorship are such as make it simply 
absurd. 

In the first place, neither of these men ever claimed or pretended to 
have written a gospel. Is it not wonderful, if such claim has any 
just foundation, that it was not made by them or by some one else 
for them in their life- time ? 

Again, why is the first person never used in these gospels ? Why 
do not the writers say, "I," occasionally? Why does not Matthew 
say, "I was chosen ?" On the contrary, the writer says: 

"As Jesus passed forth from thence, he saw a man named Mat- 
thew sitting at the receipt of custom. And he saith unto him, Fol- 
low me. And he arose and followed him." 

Is this the language a man would use, writing about himself ? 

The theory that these books were written by those men at that time 
or soon after, lays too heavy a tax upon the credulity of any thought- 
ful person. 

It should be stated that even orthodox writers are not unanimous 
in dating all the synoptics before A. D. 70. Thus Reuss, speaking of 
the books of Luke and the Acts, says: "The date of the composition 
of this twofold historical work should not be put back too far. 
Even the first part of it, the Gospel, is later than the destruction of 
Jerusalem."— [Hist, of the N. T- by Eduard (W. E.) Reuss, Professor 



496 APPENDIX. 

in Emp. William's University in Strassburg: translated by Edw. L, 
Houghton, from 5th German Ed., and published in Boston by 
Houghton, Mifflin & Co., in 1884, p. 211. 

riELDING TO THE EVIDENCE. 

The evidence of a late date for the four gospels, which has been 
given to the public in this and other works during the last twenty 
years, is having its effect in overthrowing the traditional theory that 
those gospels were composed by Matthew, Mark, Luke and John, in 
the first century. The more candid of religious writers are already 
wavering, while some of them have actually abandoned the church 
theory altogether. 

A notable instance of this may be seen in the work entitled, "The 
First Three Gospels;" written by J. Estlin Carpenter, M. A., Oxford, 
and published in London in 1890, by the Sunday School Association. 

This author, though careful and guarded in his language, con- 
cedes, with sufficient clearness, that the gospels had an uncertain 
origin sometime in the second century. 

Under the title of "The Four Selected," he says: 

"It is clear that in the last generation of the second century, the 
four gospels, as we have them, were known and received from east to 
west."— [The First Three Gospels, p. 4. 

Again: "The four gospels, which come clearly into view in the 
second half of the second century, had attained a unique position by 
its close."— [Ibid. p. 26. 

And speaking of the Gospel according to Matthew, he says: 

"Certain it is that the work in its present form is not apostolic." — 
[Ibid. p. 380.] He thinks the first decisive evidence of the existence 
of this gospel was after A. D. 140. 

This writer agrees also with the author of the History of the Chris- 
tian Religion in the opinion that Matthew was the latest of the three 
synoptic gospels. 

Another instance, showing the tendency of modern thought on the 
theological side, may be seen in a work entitled, "The Kingdom of 
God; or Christ's Teaching According to the Synoptical Gospels;" 
written by Alexander Balmain Bruce, D. D., Professor of N. T. 



APPENDIX. 497 

Exegesis at Glasgow, and published in New York by Scribner and 
Welford, in 1889. 

This writer says: 

"It would inspire great confidence in the synoptical records to be 
assured that they were compiled by certain of the men who 'had 
been with Jesus.' These men were eye and ear witnesses ot Christ's 
ministry; they knew much, if not all, that He said and did, and they 
could be trusted to tell honestly and with substantial accuracy what 
they knew. 

"But there is no sufiicient evidence that any one of the first three 
gospels, in the form in which we have them, proceeded from the 
hand of an apostle. The most that can be said is, that their reports 
are based on apostolic traditions, preserved either orally or in written 
form."— [The Kingdom of God, etc., p. 2. 

Again: 

Washington Gladden, in his work entitled "Burning Questions, 
etc.," speaking of the objection that is made to the authenticity of 
the gospels, that they are mere compilations;— that the writers gath- 
ered and compiled oral tales and traditions about the Christ,— 
says: 

"And there is, doubtless, some truth in this theory of the origin of 
the gospels. That is to say, the writers of the Gospel did compile 
narratives that were partly oral and partly written."— [Burning 
Questions, etc., by Washington Gladden, the Century Co., N. Y., 1890^ 
p. 215. 

This theory, which is now the prevailing one even among theolo- 
gians themselves, that the gospels were composed partly from oral 
and partly from written tradition, is an entire abandonment of the 
other theory, so long and so tenaciously adhered to, that they were 
composed by eyewitnesses of the events related in them. The WTit- 
ten statement of an eyewitness is neither oral nor written tradition. 
In fact, written tradition is nothing more nor less than oral tradition 
gathered up and committed to writing. To say, therefore, that the 
gospels were compiled partly from oral and partly from written tra- 
dition, is equivalent to saying that they were compiled, partly from 
oral traditions which had previously been committed to writing, and 
partly from oral traditions which were then, for the first time, re- 



498 APPENDIX. 

duced to writing. Thus, oral tradition constitutes the entire founda- 
tion. 

VII. 

Fulfillment of Prophecy. 

CITATIONS FROM THE OLD TESTAMENT, 
By the Author of the Gospel of Matthew. 

In confirmation of the view taken by the author of this work, as to 
the inapplicability of the citations made from the Old Testament by 
the author of Matthew, the reader is referred to an able work by 
Professor Crawford Howell Toy, of Harvard University; published 
later than the earlier editions of the History of the Christian Re- 
ligion. 

In that work, which is entitled "Quotations in the New Testa- 
ment," Professor Toy, writing with remarkable fairness, from a 
Christian standpoint, takes nearly the same view with the author of 
the History, though expressing himself in a somewhat more guarded 
manner. 

Commenting on the passage in Isaiah, (vii. 14), cited by Matthew 
thus: "Behold a virgin shall be with child," etc. Professor Toy 
says: 

"The rendering 'virgin' is inadmissible. The Hebrew has a separ- 
ate word for 'virgin;' and the Greek versions, other than the Septu- 
agint, here translate by 'young woman.' " 

Again: "The article here shows that she was some well-known 
person, probably not the wife of the prophet (for she is elsewhere, 
Isa. viii. 3, called 'the prophetess') ; possibly a wife of the King. But 
she is mentioned here only, and is of no importance in the prophecy 
for its prediction or its fulfillment. The child's birth is not repre- 
sented as miraculous or in any way extraordinary, and there is noth- 
ing to prevent our supposing that the mother was a married woman," 
—[Quotations in the New Testament by Crawford Howell Toy, N. 
Y., Chas. Scribner's Sons, p. 1 and note to p. 3. 

Again: "The Jews seem never to have understood the passage 
Messianically. The name Immanuel occurs nowhere else in the New 
Testament (Luke has the birth from a virgin, but not this name). 



APPENDIX. 499 

and was apparently never given to Jesus."— [Ibid. p. 3. and Note. 

The Professor had previously explained that the name Immanuel 
given to the child, meaning "God with us," signified "that this same 
result (that is, that men should carry the riches of Damascus and the 
spoil of Samaria before the King of Assyria), should take place be- 
fore the child in question had numbered more than a few years." "In 
this respect," the author continues, "Immanuel plays exactly the 
same part as Mahershalal-hash-baz and Shear-yashub, differing from 
them only in the fact that his mother's name is not given. He is 
merely the sign of a fact, not the instrument of its accomplishment. 
His person is to be the sign of the overthrow of Syria and Israel, and 
his name is to embody the great and consoling idea of God's presence 
with his people. He himself is passive, so far as the record goes; 
having fulfilled his function of acting as unconscious sign (for the 
fulfillment of the prediction is to take place while he is yet a child), 
he vanishes out of the history."— [Ibid. p. 3. 

The Professor concludes by saying that the prophetic passage is 
understood by Matthew as a definite prediction of the historical fact 
of the birth of Jesus. To what extent the author thinks Matthew 
justified in thus understanding the prediction, may be gathered from 
the foregoing. 

Again: In reference to the quotation from Jeremiah: 

"In Rama was there a voice heard, lamentation and weeping, and 
great mourning, Rachel weeping for her children, and would not be 
comforted because they are not;" which the author of Matthew 
says was fulfilled when Herod slew the children of Bethlehem, 
Professor Toy says: 

"The country had been overrun by the Chaldeans, and many of the 
people slain, and carried into captivity; and the prophet represents 
the nation, in the person of the ancestress Rachel (the best-beloved 
wife of Jacob), weeping over the loss of its sons. A repetition of this 
scene, and the fulfillment of a prediction, the evangelist sees in the 
mourning of the mothers of Bethlehem over their children, slain by 
order of Herod. The situations are in a measure alike, though the 
later is insignificant in extent in comparison with the earlier. Ne- 
buchadnezzar inflicted a crushing blow on the nation; Herod may 
have slain ten or fifteen infants."— [Ibid. p. 11. 



500 APPENDIX THE ESSENES. 

The author thinks the citation of a parallel event from Jeremiah 
natural and justifiable, but adds this significant statement: 

"The prophet's words contain no prediction, Messianic or other; 
the context shows that he is thinking only of the present national 
calamity."— [Ibid. 

Speaking, in his comments upon another passage, of the latitude 
allowed in those days, Professor Toy says: 

"The principles of Scripture application of the day allowed the 
evangelist to take the words out of their connection, and use them as 
seemed to him best."— [Ibid. p. 9. 

VIII. 

Was Jesus an Essene? 

By most writers the Essenes of Palestine and the Therapeutse of 
Egypt have been confusedly treated as the same people; or if not the 
same, it has been supposed that one was a branch or colony of the 
other. Later scholarship has shown, however, that neither of these 
theories is correct. 

THE THERAPEUT^. 

All we know of these people can be traced back to a treatise en- 
titled "Concerning a Contemplative Life;" attributed to Philo Ju- 
daeus, a Jewish writer of the first century. Attempts have been 
made by Professor Lucius, of Strassburg, and others, to prove that 
this was not a genuine work of Philo. But it cannot be said that 
these attempts have been successful. 

Philo does not say that the Essenes and Therapeutse were the same 
people. On the contrary it is manifest from the treatise itself that 
he did not consider them the same. 

The Therapeutse were a body of hermits living in Egypt. Philo's 
account of them is quite interesting, but as it is not of them we are 
now to speak, let us proceed to the consideration of 

THE ESSENES. 

What we know of the Essenes is derived from the writings of 
Pliny, of Philo Judseus, and of Josephus. 



APPENDIX — THE ESSENES. 501 

Philo was the earliest of the three. His writings must be placed 
in the first half of the first century. 

Josephus is believed to have completed the Antiquities in the 
year 94, A. D. He had written The Jewish War some twenty years 
previous, about the time when Pliny was finishing his Natural His- 
tory. 

We will commence with Philo. His testimony is substantially as 
follows: 

That there were living in Palestine and Syria, people called "Es- 
senes;" that they numbered something more than 4,000; that they 
derived their name from their piety; that they did not sacrifice living 
animals. That they lived in villages, avoiding the cities. 

"Among them," says Philo, "there are none attending to any em- 
ployment whatever connected with war. * * They are utterly 
ignorant of all traffic, and of all commercial dealings, and of all nav- 
igation. * * There is not a single slave among them. 

"Further, that the seventh day was accounted sacred; that in the 
synagogue one would take up the holy volume and read it while some 
man of the greatest experience would make explanations." 

And still further, that "there is no one who has a house so abso- 
lutely his own private property, that it does not in some sense also 
belong to every one; for besides that they all dwell together in com- 
panies, the house is open to all of those of the same notions, who 
come to them from other quarters; then there is one magazine 
among them all; their expenses are all in common; their garments 
belong to them all in common; their food is common, since they all 
eat in messes." 

That whatever they received for their wages was brought into a 
common stock; that they cherished respect for their elders, who 
were honored and cared for as parents by their children. 

The next writer is Josephus. The most important account of 
ihe Essenes given by this writer is to be found in the 8th chapter 
of the 2d book of "The Jewish War," and is in substance as fol- 
lows: 

They were Jews by birth. They rejected pleasures as an evil, 
and esteemed continence and conquest over the passions to be vir- 
tnous. They neglected wedlock, and adopted children. 

They were despisers of riches; had all things in common; were 
very communicative; thought oil a defilement; clothed themselves 



502 APPENDIX THE ESSENES. 

at stated times in white garments; had stewards appointed to take 
care of their common affairs 

"Whatsoever they say, also, is firmer than an oath. But swearing 
is avoided by them; and they esteem it worse than perjury. For 
they say, that he who cannot be believed without [swearing by] God, 
is already condemned. . . . 

"They also take great pains in studying the writings of the 
ancients." 

He who joins them must take an oath that "he will neither conceal 
anything from those of his own sect, nor discover any of their doc- 
trines to others; no, not though anyone should compel him to do so 
at the hazard of his life." 

Moreover, he must swear to abstain from robbery, "awrf to preserve 
the hooks belonging to their sect, and the names of the angels," [or 
messengers.] 

Those caught in any heinous sin were cast out. The outcast, not 
being at liberty to partake of food elsewhere, often died in a misera- 
ble manner. Sometimes, when on the eve of starvation, he was taken 
back. 

"They honor their legislator (Moses), and obey their elders and the 
majority. If any one blaspheme Moses, he is punished capitally. 
They are stricter than other Jews in the observance of the Sab- 
bath." 

"They are long lived also, insomuch that many of them live above 
a hundred years, by means of the simplicity of their diet; nay, as I 
think, by means of the regular course of life which they observe 
also. And as for death, if it will be for their glory, they esteem it 
better than living always." (Their fortitude in enduring sufferings 
in the Jewish war with the Romans, is here extolled and commented 
upon.) 

"There are also those among them who undertake to foretell things 
to come by reading the holy books, and using several sorts of puri- 
fications, and being perpetually conversant in the discourses of the 
prophets; and it is but seldom that they miss in their predictions," 
—[Jewish War, B. II, ch. viii. 

OTHER NOTICES BY JOSEPHUS. 
Josephus has various other notices of the Essenes; some twenty 
altogether. The following are the most important: 

From the Antiquities of the Jews. 
1. "The sect of the Essenes affirm that fate governs all things, and 



APPENDIX THE ESSENES. 503 

that nothing befalls men but what is according to its determina- 
tion."— [A. J. Bk. XXII, ch. V, 9. 

2. "But here one may take occasion to wonder at one Judas, who 
was of the sect of the Essenes, and who never missed the truth in his 
predictions. This man, when he saw Antigonus passing by the tem- 
ple, cried out to his companions and friends, who abode with him as 
his scholars, in order to learn the art of foretelling things to come, 
*That it was good of him to die now, since he had spoken falsely 
about Antigonus, who is still alive, and I see him passing by;' 
although he had foretold that he should die at the place called 
Strato's Tower, that very day, while yet the place is six hundred fur- 
longs off, where he had foretold that he should be slain; and still this 
day is a great part of it already past, so that he was in danger of 
proving a false prophet. 

"As he was saying this, and that in a melancholy mood, the news 
came that Antigonus was slain, in a place under ground, which itself 
was also called 'Strato's Tower.' "—[A. J. Bk. XIII, ch. XI, 2. 

Substantially the same account is given in "The Jewish War," 
Bk. I, ch. Ill, 5. 

3. "The Essenes, also, as we call a sect of ours, were excused by 
Herod from this imposition [taking the oath of fidelity.] These men 
live the same kind of life as do those whom the Greeks called Pytha- 
goreans." 

Josephus here relates how an Essene by the name of Manahem, 
once saw Herod, when he (Herod) was yet a child and going to school; 
and saluted him as King of the Jews. That he prophesied that he 
would excel all men in happiness, and would obtain an everlasting 
reputation, but would forget piety and righteousness. 

That when Herod became king, he sent for Manahem, and asked 
him how long he should reign ? Manahem was silent. Herod asked 
him whether he should reign ten years or not. "Yes, twenty, nay, 
thirty years;" but did not say how long. 

"Many of the Essenes," adds Josephus, "have by their excellent 
virtue, been thought worthy of the knowledge of divine revelations." 
— [A. J. Bk. XV, ch. X, 4. 5. 

4. "The doctrine of the Essenes is, that all things are best ascribed 
to God. They teach the immortality of souls, and esteem that the 
rewards of righteousness are to be earnestly striven for. When they 
send what they have dedicated to God, into the temple, they do not 
offer sacrifices, because they have more pure lustrations of their own; 
on which account, they are excluded from the common court of the 



504 APPENDIX THE ESSENES. 

temple, and offer their sacrifices themselves; yet is their course of 
life better than that of other men. 

"This is demonstrated by that institution of theirs which will not 
suffer anything to hinder them from having all things in common; 
so that a rich man enjoys no more of his own wealth than he who 
hath nothing at all. 

"There are about four thousand men who live in this way. They 
neither marry wives, nor are desirous to keep servants; as thinking 
the latter tempts men to be unjust, and the former gives the handle 
to domestic quarrels. But as they live by themselves, they minister 
one to another. They also appoint certain stewards to receive the 
income from their revenues, and of the fruits of the ground; such as 
are good men and priests, who are to get their corn and their food 
ready for them."— [Antiq. of che Jews, Bk. XV Til, ch. I, 5. 

To which, in Whiston's Josephus, is the following note: 

"It seems by what Josephus says here, and Philo himself elsewhere, 
Op. p. 676, that these Essenes did not use to go up to the Jewish fes- 
tivals at Jerusalem, or to offer sacrifices there, which may be one 
great occasion why they are never mentioned in the ordinary books 
of the New Testament." 

But Josephus does not say that the Essenes "did not use to go up 
to the Jewish festivals at Jerusalem." He says that they were "ex- 
cluded from the common court of the temple;" that they sent into 
the temple what they had dedicated to God, but did not offer sacri- 
fices [with the other Jews], because they had purer lustrations of 
their own. "They offer their sacrifices themselves." 

When this is taken in connection with the fact that one gate of 
the city was called the gate of the Essenes (B. J. V. 4, 2), the inference 
is at least but a fair one, that either in another part of the temple or 
in a part of the city outside the temple, they had their own peculiar 
ceremonies, which, if not accompanied by actual sacrifices, were sup- 
posed to have a similar effect in the fulfillment of the law. 

Testimony of Pliny (A. D. 77). 

"Lying on the West of Asphaltites (the Lake of Sodom, or the 
Dead Sea, called by Pliny Asphaltites, from the Greek asphaltos, on 
account of the asphaltum floating on its surface), and sufficiently dis- 
tant to escape its noxious exhalations, are the Esseni, a people who 
live apart from the world, and marvelous beyond all others through- 
out the whole earth; for they have no women among them. To sex- 
ual desire they are strangers; money they have none; the palm-trees 
are their only companions. 



APPENDIX THE ESSENES. 505 

"Day after day, however, their numbers are fully recruited by 
multitudes of strangers who resort to them, driven thither to adopt 
their usages by the tempests of fortune, and wearied with the miser- 
ies of life. Thus it is that through thousands of ages, incredible to 
relate, this people eternally prolongs its existence, without a single 
birth taking place there; so fruitful a source of population to it is 
that weariness of life which is felt by others."— [Nat. Hist. bk. v. 
ch. 17. 

What have we now from Philo, from Josephus, and from Pliny ? 

1. There was in Palestine, in the first century, a Jewish sect of a 
peculiar character, of great antiquity. The date when they first 
appeared, by the name of Essenes, so far as can be gathered from 
Josephus, was about the middle of the second century before Christ. 
Pliny says that they had existed for thousands of ages. 

He must have had other authority as to the antiquity of this sect 
than that of Philo or Josephus, since there is nothing in the works of 
either of those writers to justify the strong language used by Pliny. 

2. The doctrines as well as the manners and customs of these peo- 
ple, bore a striking resemblance, in many respects, to those of the fol- 
lowers of Jesus the Galilean. 

The resemblances may be epitomized as follows: 

The Essenes were especially devoted to the service of God— lived 
principally in villages and in smaller settlements — were engaged in 
rural occupations— had scanty worldly possessions, which they threw 
into a common stock— were employed in daily labor, but had little, if 
any, commercial intercourse or business relations with those about 
them— lived on terms of social equality, aiding both each other and 
other like communities— inculcating obedience to law, and to the 
requirements of the lawful magistrate— observed the seventh day as 
the Sabbath— refused to sacrifice in accordance with the Mosaic law 
— had stated meetings for worship and for instruction— made use of 
ancient sacred scriptures— were abstemious in their habits— provided 
for the poor and the sick from a common stock— cherished respect 
for their elders — endured unflinchingly any hardship or cruelty rather 
than renounce their principles — had more love for one another than 
is customary among sects— looked upon pleasure as an evil, but 
thought continence and conquest of the passions a great virtue — 
neglected wedlock— guarded the virtue of women— clothed them- 



506 APPENDIX — THE ESSENES. 

selves at stated times in white garments— had stewards appointed to< 
manage their common affairs— carried nothing with them when they 
traveled— had a person appointed to take care of strangers—said 
grace at their meals— abstained from oaths on ordinary occasions, 
but had their secret oaths of fidelity, etc.— were subject to trial and 
to expulsion for misconduct— were addicted to prophecy—believed in 
the immortality of the soul, and in the decrees of fate. 

It has often been asked why neither Philo nor Josephus makes any 
mention of the Christians ? There is no sufficient evidence that there 
were any people known by that name before the destruction of Jeru- 
salem. According to the New Testament the disciples were first 
called Christians at Antioch, some thirty years before that event.— 
[Acts, 11.26. 

It may be asked further, why, then, does not Josephus give an 
account of these people by some other name ? Is it clear that he has 
not done so? What is lacking in his description of the Essenes^ 
except the doctrine of the expected Messiah ? His omission of that 
is no more wonderful of the Essenes, than of the other Jewish sects. 
Where has Josephus mentioned that doctrine at all? 

Is it clear that the followers of Jesus were not alluded to in the 
following passage of Josephus ? 

"And now these imposters and deceivers persuaded the multitude 
to follow them into the wilderness, and pretended that they would 
exhibit manifest wonders and signs which should be performed by 
the Providence of God." — [Antiq. bk. xx, ch. 8, 6. 

Again, Josephus says: 

"These were such men as deceived and deluded the people under 
pretense of divine inspiration; but were for procuring innovations 
and changes of the government. These prevailed with the multi- 
tude to act like mad men; and went before them into the wilderness, 
as pretending that God would there show them the signal of liberty." 
[Jewish War, bk. ii, ch. 13, 4. 

Again: Why has Josephus made no mention of Jesus, called 
Christ ? Or, if he has mentioned him, why has he made no further 
mention ? It is true that Josephus was not contemporary with Jesus 
if the latter was crucified at the time commonly supposed. But 
during the administration of Josephus in Galilee, the country must 
have been full of traditions of the crucified Galilean. But a single 



APPENDIX — THE ESSENES. 507 

generation had passed, and the fame of Jesus being now spread 
abroad in other lands, could it have been any less in Galilee? Paul 
was contemporary with Josephus, and in his travels, if the accounts 
in the Acts of the Apostles can be at all relied upon, he must, more 
than once, have crossed the track of the Jewish priest and magis- 
trate. 

But is it clear that Josephus made no mention of Christ, or none 
other than those in the disputed passages ? 

Josephus knew of many persons in Galilee by the name of Jesus. 
€ould any of these have been Jesus, called Christ ? 

Could he have been any one of the high priests by that name ? 

Could he have been Jesus, the son of Sapphias, "the leader of a 
seditious tumult of mariners and poor people ?"~[Lif e of Josephus, 
sec. 12. 

Was he Jesus, the brother-in-law of Justus, who [Jesus] had been 
^'wisely put to deatii?"— [Ibid. sec. 35, 37. 

Was he Jesus, the son of Ananus, "a plebeian and a husbandman," 
who came to the feast of the tabernacles, and began suddenly to cry 
aloud: 

"A voice from the east and a voice from the west, a voice from the 
four winds, a voice against Jerusalem and the holy house, a voice 
against the bridegrooms and the brides, and a voice against the whole 
people;" and who, for seven years and five months, continued to cry, 
even though cruelly scourged, 'Woe, woe to Jerusalem!' "— [B. J, 
VI. 5, 3. 

Or could he have been that unnamed person who "came out of 
Egypt;" who "said that he was a prophet, and advised the multitude 
of the common people to go along with him to the Mount of Olives;" 
and who "said further that he would show them from hence how, at 
his command, the walls of Jerusalem would fall down."— [A. J., bk. 
XX., ch. 8, 6.] The same Egyptian prophet led his followers into the 
wilderness.— [B. J., ii. 13. A. J., xx. 8. 6. See Acts,21. 38. 

Or, by a strange anachronism, could he have been connected with 
Judas of Galilee, who was "the author of the fourth sect of Jewish 
philosophy, who had inviolable attachment to liberty, and said that 
<jrod was their only ruler and Lord; who did not value any kind of 
-death, nor could any such fear make them call any man Lord;"— [A, 
J., xviii. 1, 6]; who "was a teacher of a peculiar sect of his own, and 



508 APPENDIX THE ESSENES. 

was not at all like the rest" of the leaders of the Jews ?— [B. J., ii. 8. L, 
Again: Why is the New Testament silent concerning the Essenes ? 
We have seen that the statement that they were not accustomed to 
go up to Jerusalem to sacrifice, is not a sufficient explanation, simply 
because it is untrue. 

On the contrary, the fact that they did go up to Jerusalem and per- 
form sacrifices or purifications of their own, would make them spe- 
cially prominent. It was an important sect, and the oldest of any» 
Why is it not mentioned in the New Testament? 

JESUS THE NAZARENE. 
Fifteen times in the New Testament the Galilean is spoken of as 
"Jesous ho Nazoraios," in the original; which, in King James' trans- 
lation, is, in every instance but two, translated "Jesus of Nazareth;" 
but which, in every instance, should have been rendered, "Jesus the 
Nazarite," or, which would also be unobjectionable, "Jesus the Naza- 
rene." This (the latter rendering) is conceded in McClintock and 
Strong's Biblical Cyclopedia to be the better one. Under the title of 
"Jesus" it has the following: 

"To distinguish our Lord from others bearing the name, he was 
termed Jesus of Nazareth (John 18. 7, etc.), strictly, Jesus the Naza- 
rene, Jesous ho Nazoraios." 

Now, why did King James' translators so pertinaciously insist 
upon a rendering which is admitted by the highest Biblical (orthodox) 
authority, not to be strictly correct ? 

That Jesus the Nazarene had lived in Galilee, is reasonably certain. 
And it is very possible that he lived in a place which was afterward 
named Nazareth. That the word Nazaret was derived from Nazo- 
raios or Nazareenos is manifestly more probable than that these^ 
words were derived from Nazaret. The words Nazareenos and Naz- 
oraios have a plain, etymological history; while taking Nazaret as an 
original word, commentators are all at sea as to its origin. Besides, 
we look in vain for any such place as Nazareth in the life-time of 
Jesus. 

There is no sufiicient evidence that there was any place known by 
the name of Nazareth before the destruction of Jerusalem. The 
word does not occur in the Old Testament, nor in Josephus. In the^ 



APPENDIX — THE ESSENES. 509 

New Testament it is to be found once in the Acts of the Apostles, a 
book written late in the second century. It occurs also several times 
in the Gospels, which were composed long after the destruction of 
Jerusalem. 

It is said in Matthew that Joseph, the father of Jesus, dwelt in a 
city called Nazareth. But if there was any city by that name, it was 
near Tiberias; and how is it that no mention is made of it by Jose- 
phus? In his administration of the affairs of Galilee, he had his 
headquarters much of the time at or near Tiberias. He was per- 
fectly familiar with all of that region, and made frequent mention of 
the principal places. Not only does he not speak of any such city, 
but he says expressly that there was no Jewish city near Tiberias. — 
[Life of Josephus, sec. 65; Whiston, vol. 2, p. 155. 

It is certainly remarkable that while Paul, besides mentioning 
Christ by the name of Christ more than two hundred times, refers to 
him as Jesus, either alone or in connection with other names, more 
than two hundred times also, he does not once designate him as 
"Jesus of Nazareth." Had he known any such place, that he should 
have referred to Christ as "Jesus of Nazareth," would have been 
most natural. 

We can now see why King James' translators insisted upon mak- 
ing, and why the translators of the revised version insist upon main- 
taining in most instances, the translation "Jesus of Nazareth." 

It is because, for the purpose of giving credence to the legendary 
stories in Luke and in Matthew, concerning the birth and the child- 
hood of Jesus, they wish it understood that the Bible is full of refer- 
ences to "Jesus of Nazareth;" whereas that phrase in the English 
version has its equivalent in Greek but three times in the entire New 
Testament; although Jesus is referred to by the name of Jesus only 
nearly six hundred times in the Gospels alone. 

But while there is no sufficient evidence that there was any "Jesus 
of Nazareth" before the destruction of Jerusalem, and especially 
during the life-time of Christ, with "Jesus the Nazarene," the case is 
far different. The phrase occurs too many times not to believe that 
it was in the original manuscripts from which the New Testament 
Gospels were composed. It is more than probable that the place 



510 APPENDIX — THE ESSENES. 

where Jesus had resided was afterward called Nazareth, from having 
been the residence of Jesus the Nazarene. 

THE DISCIPLES OF JESUS WERE ESSENES— 
THE EVIDENCE. 
It may be asked: 

"What evidence have you that the followers of Jesus were Es- 
senes ?" 
We reply, the testimony of Epiphanius: 

"We should give the reason why those who gave to Christ his name 
were, before they took the name of Christians, called Jessenes; 
(Greek, lessaioi.) 

"I will remind you, it was because Jesse was the father of David, 
and they were therefore named from Jesse, or they obtained the 
name of Jessenes [lessaioi] from Jesus Christ our Lord, being per- 
fected in doctrine by Jesus, whose disciples they were; or else, finally, 
from the signification of the name by which our Lord was called. 

"Jesus, in the Hebrew, signifies a healer, or physician. However 
that may be, this is the name by which they were known before they 
were called Christians."— [Epiph. Hseres. xxix. 4. 

The word here used, lessaios, is slightly different from that used by 
Philo, which is Essaios (Essene). Josephus, wTiting of the Essenes, 
has sometimes Essaios and sometimes Essenos. 

Dr. Lightfoot says of this passage in Epiphanius, "From the con- 
nection the same sect seems to be meant." There is no doubt of it 
whatever; since in the same connection Epiphanius refers to what 
Philo had said about the same people. 

THE NAZARITES. 

As to what constituted a Nazarite, see the sixth chapter of Num- 
bers. 

To leave the locks unshorn while undertaking any difiicult task in 
which divine aid was invoked, and to cut the hair and consecrate 
it after success, was practiced among various ancient nations. 

Cyril of Alexandria considered that letting the hair grow "was 
taken from the Egyptians." 

The Nazarite custom was continued down to the Christian era. 

Josephus tells us of a vow of Bernice, the sister of Agrippa, who 



APPENDIX THE ESSENES. 511 

was staying at Jerusalem in order to perform her vow.— [B. J. ii. 15. 1. 
In the fourth book of his Antiquities, Josephus alludes to the 
l^azarites in the following language. 

"Moreover, those that have made a sacred vow, I mean those that 
are called Nazarites [Nazaraioi], that suffer their hair to grow long, 
and use no wine, when they consecrate their hair and offer it for a 
sacrifice, they are to allot what is shorn off to the priests."— [A. J., 
iv. 4. 4. 

The ancient custom of the Nazarites prevailed among the Jewish 
disciples of Jesus, and Paul was required to conform to it in order to 
satisfy the Jews of his fidelity to their institutions. See Acts xxi. 23 
to 26, where Paul was asked by Jewish believers to take four men who 
had a vow on them, and to purify himself with them, and be at 
charges with them, that they might shave their heads (cut their hair), 
thus satisfying the Jews that he did not look with contempt or in- 
difference upon the ordinances of Moses. This Paul did accordingly. 

Some were Nazarites for life. Such were Samson and Samuel. 

JOHN THE NAZARITE, CALLED JOHN THE BAPTIST. 

Nazarite was "-Naziraios,'' or ^^Nazaraios" which were equivalent. 
The Greek word applied to the followers of Jesus was ^'Nazoraios," 
and this is a term by which they were known during the life-time of 
Jesus; since, even taking the statement in the Acts of the Apostles 
as it stands, it was not until after the death of the Galilean that his 
followers took the name of Christians. Before, it was Essenes and 
Nazarenes. 

"Nazarene" is the English word which has been substituted for 
^'■Nazoraios^'' and to carry the reader away from the true signification, 
"Nazarene" is rendered "of Nazareth." But ^^Nazoraios" was but 
another form for ''Nazaraios'' and ''NaziraiosJ' "Naziraios" and 
''Nazaraios'' meant a Nazarite, one under a vow, and subjected to 
the ceremonial law prescribed in the sixth chapter of Numbers, 
Such was John the Baptist, who, like Samson and Samuel, was a 
Nazarite for life. 

Appearing as such, and inviting Jesus to his baptism, he estab- 
lished a sect called "the Nazarites." Jesus attached himself to this 
sect, and, after the death of John, became its leader. 

Jesus himself, although he fiercely denounced the Pharisees and 



512 APPENDIX THE ESSENES. 

the Sadducees, had nothing to say against the Essenes. Neither had 
John the Baptist. When he saw Pharisees and Sadducees coming to 
His baptism, he cried out: "O, generation of vipers, who hath warned 
you to flee from the wrath to come ?" 

If the Jews were divided into three sects, and John and Jesus were 
denouncing two of those sects, to which of them did John and Jesus 
themselves belong ? 

The brilliant De Quincey thought that Josephus, in describing the 
Essenes, was describing the disciples of Jesus and no other people 
whatever. But such a theory at once takes away all history of the 
Essenes as a previously existing sect. 

JESUS THE NAZARITE. 

That Jesus was a Nazarite, under the Mosaic law, is in the highest 
degree probable. 

That he wore long hair is in accord with all the traditions in regard 
to his personal appearance. He was "separated" and devoted to the 
service of the Lord from his infancy. The author of the Epistle to 
the Hebrews speaks of Jesus as a high priest, "holy, harmless, unde- 
filed, separate from sinners."— [Heb. 7. 26. 

Jesus was a Jew, and observed the Jewish customs. He worshiped 
in the synagogues on the Sabbath — he participated in the national 
festivals— and there is no reason to doubt that he observed all the 
rites and ceremonies which were peculiarly incumbent upon those 
who, like himself, had been separated and consecrated to divine 
service, even from the mother's womb. 

Again, the very name attached to Jesus, and by which he was dis- 
tinguished from others of the name, indicates that he was a Nazarite. 
He was sometimes called the Galilean, and some thought him the 
Christ. But he was more usually called "Jesus the Nazarite" {lesous 
ho Nazoraios); sometimes translated, properly enough, "Jesus the 
Nazarene." It is a fair inference that Jesus, as well as John, was a 
Nazarite from birth, and that his participation in John's baptism had 
much to do with the naming of the sect. Here was John the Nazar- 
ite baptizing, and Jesus the Nazarite coming to his baptism. What 
more natural than that the sect then formed should be called the 
Nazarites, or the Nazarenes ? 



JESUS THE NAZARITE. 513 

There is every reason to believe that Luke, 7. 33. 34, is an interpola- 
tion. It is not in Marcion, the older Gospel, from which Luke was 
composed. The entire passage, from vv. 29 to 35 inclusive, is wanting 
in the Gospel of Marcion. 

One historical book of the Hebrews, called "Juchasin," asserts that 
the Essenes were Nazarites. The author, who was Abraham Zac- 
huth, calls the Essene, in Latin, translated from Hebrew, "Nazi- 
raeos" or "Nazaraeos," both forms meaning the same, Nazarite. The 
Hebrew word signifies "separated;" also "holy;" translated into the 
Greek (Septuagint) by the word "heegiasmenos." In the title of the 
work he writes: 

"Nazarites, who are called Essenes." 

Those who are curious to continue these investigations may con- 
sult the very learned work, edited by Ugolinus, entitled: 

"Thesaurus Antiquitatum Sacrarum," etc., published at Venice in 
1759. In the 22d volume of this work will be found much abstruse 
learning upon this interesting subject. 

That Jesus was well known as "the Nazarite," is manifest from 
the Gospels, both the apocryphal and the canonical. 

The exact relation subsisting between the Essenes and the Naza- 
renes, it is difficult to determine. For eighteen hundred years the 
efforts of those most interested have been directed to covering up 
and destroying what would have thrown light upon the subject. 

How far these classes were involved in the war between the Jews 
and the Romans, is a question involved in mystery. We learn from 
Josephus that some of the Jewish leaders in the war were Essenes, 
and from the Gospels themselves that Jesus had armed followers. 
Beyond that, much is left to conjecture. 

Scarcely any allusion is made in any of the New Testament writ- 
ings to the insurrectionary war being carried on by the Jews against 
the Romans, though, according to Bible chronology, the history in 
the Acts of the Apostles is brought down to within a few years of 
the destruction of Jerusalem. 

If the disciples and the followers of Jesus and the Jewish converts 
of Peter and Paul took no part in these transactions, why is there 
such a profound silence in regard to them in the New Testament 
writings ? 



514 JESUS THE NAZARITE. 

The commencement of the Jewish war is generally dated at the 
time when Vespasian was sent into Judea with an army, A. D. 66. 
But if any reliance at all can be placed upon the accounts given 
by Josephus, Judea had been, for seventy years previous, the scene 
of constant tumults, revolts and insurrections against the Roman 
power. These resulted sometimes in the slaughter of thousands and 
even tens of thousands of people in Jerusalem, or in the immediate 
neighborhood. Yet of all this the New Testament authors are pro- 
foundly ignorant; and concerning such important and exciting events 
the books themselves are profoundly silent. 

The Acts of the Apostles, which professes to give a history of the 
<iisciples for thirty years, A. D. 33 to A. D. 63, making Jerusalem and 
Judea the scene of much of the narrative, has not a word to say 
about the attempt made by Caius Caligula to set up his statue in 
Jerusalem, an attempt which created such a tumult that it came 
near ending in open war— [Jos. A. J. xviii. 8; B. J. ii. 10];— not a 
word about the difficulties under Cumanus, and the tumult in which 
ten thousand people were trampled to death— [B. J. ii. 12, 1];— no 
account of the insurrection of the Sicarii and of the magicians, an4 
the attempt made by the Egyptian false prophet, who had a large 
force at his command which he led round about from the wilderness 
to the Mount of Olives and with whom Felix had a battle, though all 
these events took place within that thirty years. The curtain is 
raised sufficiently for Paul to be asked if he was not that Egyptian 
who, before those days, made an uproar, etc., when it suddenly falls 
again, as if it were an unintentional reference to scenes relegated to 
the darkness of oblivion. 

Reference is made to one Theudas, Acts 5. 36, who had headed an 
insurrection about the time of the birth of Christ or soon after, but 
there is no reference to the Theudas who long afterward was at the 
head of a formidable insurrection [Josephus A. J. xx. 5, 1], although 
it occurred during the very time covered by the history of the Acts 
of the Apostles. Josephus knew nothing of the Theudas of the Acts, 
and the author of the Acts knew nothing or pretended to know noth- 
ing of the Theudas of Josephus. 

When we consider this profound and mysterious silence of the 
2^ew Testament books, we are prepared to accept the statement o£ 



APPENDIX — THE ZEALOTS. 515 

Epiphanius in regard to the connection of the followers of Jesus with 
the Essenes. Their participation in the Jewish war would naturally 
follow. 

"The Essenes/' says Thomas Goodwin in his Dissertation on the 
Theocracy of the Israelites, "adored Christ with unanimous con- 
sent." 



IX. 



The Zealots. 

"In the progress of time," says Origen, "they (the Essenes) became 
separated; and not adhering to the same order of discipline, they 
were divided into four parties. Some of them are exceedingly re- 
ligious." After giving illustrations of their religious zeal, which 
sometimes led to acts of violence, he adds: 

"Wherefore, by chance they drew upon themselves the name 
Zealots. And by some they were called Sicarii."— [Origen against 
Heresies, ix. 26. 

To the same effect is the testimony of Chrysostom, one of the 
earliest and most eminent of the Greek fathers. After saying that 
there were three sects among the Jews, viz: Pharisees, Sadducees 
and Essenes, speaking of the Essenes he says: 

"The same are also Sicarii, because of their being Zealots." {Hoi 
autoi de kai Sikarioi, dia to einai Zelotai.) — [Homil. in Act. Apost. 
46; on Acts 21. 18-38. 

For a long time there had been a party among the Jews who had 
been called Zealots; but it was not until about the year 54 A. D., 
after the appointment of Felix as procurator, that they were called 
Sicarii. Afterward the words were used interchangeably. 

Ugolinus speaks of these Jewish sects. After referring to the 
statement of Drusius, cap. xxi. in Scholia Graeca, in which he called 
the Essenes Sicarii, that is, Zealots, and after saying that Theophil- 
actus writes the same, Ugolinus continues as follows: 

"Not all of the Essenes were Sicarii; but those who transferred 
themselves to the sect of Judas, the Galilean. These, urged by a 
peculiar zeal for God, were called Zealots." (Latin, Zelotes; Greek, 



516 APPENDIX THE ZEALOTS. 

Zelotai.)—['Ugo\inns, Dissertation concerning the three sects of the 
Jews, cap. xiv., sec. 4; in his Thesau. Antiq., vol. 22, p. 162. 

Concerning these people, sometimes called Sicarii and sometimes 
Zealots, Josephus gives us full information.— [Jewish War, bk. ii. 13, 
3; ii. 17, 6; iv. 3, 9-14; ch. 4; ch. 5; ch. 6; ch. 7, 2; vii. 8-11. 

The Sicarii, he says, derived their name from sica, the Latin word 
for dagger or dirk-knife. This weapon, called by Josephus in one 
place dagger, and in another place sword, was carried under the 
bosom [B. J., ii. 17. 6], and was suddenly thrust into the victim with- 
out the slightest warning. 

From those of the Essenes who had joined the sect established by 
Judas Che Galilean— "the fourth sect" spoken of by Josephus— came 
the disciples and followers of Jesus. They were "Zealots for the 
law." Though the Scribes and the Pharisees were constantly watch- 
ing to entrap Jesus for non-observance of the law, they could never 
succeed; he was zealous for its observance as he construed it; and 
his disciples were more zealous for the law than were the Scribes and 
the Pharisees themselves. 

In the first place, one of the Apostles was Simon Zelotes (Luke 6. 
15: Acts 1. 13), or Simon the Zealot. In Matthew 10. 4, and Mark 3. 
18, he is called Simon the Canaanite; but this is conceded to be a 
mistranslation. The word rendered "Canaanite" is the Syriac word 
Kananites, and means the same as the Greek word Zelotes, or the 
English word "Zealot." 

The Douay version reads, "Simon the Cananean," both in Matthew 
and in Mark. 

In the translation of the Diatessaron of Tatian, by Eev. J. Hamlin 
Hill, B. D., Edinburgh, 1894, the rendering of Luke 6. 15, is, instead of 
"Simon, called Zelotes," "Simon, which is called the Zealot." 

In the translation by Agnes Smith Lewis, M. K. A. S., London and 
New York, 1894, of the ancient Syriac MS. discovered by Tischen- 
dorf, called the Sinaitic, and which is considered the oldest manu- 
script of the Gospels in existence, the reading is, both in Matt. 10. 4, 
and in Mark 3. 18, instead of "Simon the Canaanite," "Simon the 
Zealot." 

McClintock and Strong, in their Biblical Cyclopedia, after giving 
the different names of this apostle, say: "Each of these equally 



APPENDIX THE ZEALOTS. 517 

points out Simon as belonging to the faction of the Zealots, who 
were conspicuous for their fierce advocacy of the Mosaic ritual." — 
[Art. "Simon." 

Again: It appears from the Gospels themselves that Jesus was 
surrounded by armed Zealots as his followers when he was appre- 
hended. He was told that there were two swords {machairai); and 
he said it was sufficient.— Luke 22. 38. The "machaira'' was a dirk- 
knife; the same kind of a weapon as that which was called in Latin 
sica, and which gave their name to the Sicarii. 

Afterward, one of those who were with Jesus drew his dirk-knife 
(machairan) and struck a servant of the high priest, cutting off his 
ear.— Matt. 26. 51; Mark 14. 47; Luke 22. 49, 50; John 18. 10. John 
gives the servant's name, and says that it was Simon Peter who 
struck the blow. 

Again: The Gospels make frequent mention of the fact that those 
seeking to take Jesus feared the people.— Matt. 21. 46; Mark 11. 32^ 
12. 12; Luke 20. 19; 22. 2. Why should they stand so much in fear of 
an unorganized multitude, unless they knew that some of them, at 
least, were secretly armed ? 

Not only was Jesus surrounded by Zealots, but he was himself a 
Zealot. It was in execution of a Jewish law, called "the law of the 
Zealots," that, with a whip made of small cords, he scourged the 
money-changers and drove them from the temple. 

Such is the opinion of Selden, than whom, perhaps, a man never 
lived more learned in the law. In his work, De Jure Natur. et Gent, 
bk. iv., c. iv., he goes into a thorough examination of the law of the 
Zealots. The chapter is entitled: 

"Concerning the singular Law of the Zealots among the Hebrews; 
according to which those caught in various crimes were, by private 
persons, beaten with impunity, or put to death on the spot." 

He gives, in this chapter, a full explication of the law, citing San- 
hedrin, cap. 9, sec. ult.; Gemar Babylon, ib. fol. 81; b. & c. Hierosoly- 
mit. cod. tit. fol. 27, col. 2. These private avengers are denominated 
"pious men who are fired with zeal for God." ^^Homines pii" says 
Selden, "gm zelo Numenis accenderentur." 

The next chapter he devotes to a consideration of the question, 
whether Christ was acting under this law in driving the money- 



518 APPE]?fDIX — THE ZEALOTS. 

changers out of the temple. After a very learned disquisition, in 
which he examines the various offenses which might be thus sum- 
marily punished, among which was desecrating the temple or the 
sacred utensils, he comes to the pious conclusion that Jesus, wishing 
to present himself as a perfect exemplar of absolute justice, was 
willing that all should see that what he was doing was according to 
law. Hence he scourged the money-changers in accordance with 
a law of the Hebrews, called "the Law of the Zealots;" a law author- 
izing private punishment for religious offenses. 

This law is referred to by Philo, also, in one of his treatises. After 
speaking of the punishments of God, he says: 

"But the punishments which are inflicted by men, are of various 
characters, being death or scourging, those men who are more excel- 
lent and more strict in their piety, inflicting death on such offenders, 
but those who are of milder dispositions, scourging them with rods 
publicly in the sight of all men."— [De. Spec. leg. 6. 7; Works, III,, 
p. 261. 

The influence of the Zealots, after the death of Jesus, is well illus- 
trated by the following account from the Acts of the Apostles : 

"And when we were come to Jerusalem, the brethren received us 
gladly. 

"And the (day) following Paul went in with us unto James; and all 
the elders were present. 

"And when he had saluted them, he declared particularly what 
things God had wrought among the Gentiles by his ministry. 

"And when they heard (it), they glorified the Lord, and said unto 
him: Thou seest, brother, how many thousands of Jews there are 
w^ho believe; and they are all zealous of the law [zelotai tou nomou, 
correctly translated in the Douay version, 'Zealots for the law;'] 

"And they are informed of thee that thou teachest all the Jews 
who are among the Gentiles to forsake Moses, saying that they ought 
not to circumcise (their) children, neither to walk after the customs. 

"What is it, therefore? the multitude must needs come together; 
for they will hear that thou art come. 

"Do, therefore, this that we say to thee: We have four men who 
have a vow on them; 

"Them take and purify thyself with them, and be at charges with 
them, that they may shave (their) heads; and all may know that 
those things whereof they were informed concerning thee are noth- 
ing; but (that) thou thyself also walkest orderly, and keepest the 

law >K si! sj! 



APPENDIX — THE ZEALOTS. 519 

"Then Paul took the men, and the next day purifying himself 
with them, entered into the temple, to signify the accomplishment of 
the days of purification, until that an offering should be offered for 
every one of them."— [Acts, ch. 21, vv. 17 to 26. 

In order to understand fully this account, it is necessary to have 
recourse to a passage in the untranslated works of Origen. 
Speaking of the Essenes, he says: 

"Some there are who, when one of them hears some one discoursing 
concerning God and his laws, if he is not circumcised, when he 
catches such a man somewhere by himself, he threatens him with 
death, unless he becomes circumcised; and unless he is willing to 
comply, he does not spare him, but cuts him to pieces."— [Contra 
Hssreses, ix. 26. Series Grseca, vol. 16, pt. 3, p. 3404. 

From what Origen here says it is plain that Paul was in imminent 
danger of his life. No one knew this better than did Paul, who was 
himself a Zealot, and had been one of the fiercest Zealots for the law. 
He lost no time, therefore, in complying with the suggestion of his 
Jewish brethren. That he acted none too soon in this matter, is 
manifest from the statement in Acts, ch. 23, vv. 12 to 21, where it 
appears that more than forty of the Zealots had bound themselves 
by an oath, that they would neither eat nor drink till they had put 
Paul to death. 

At a later day the spirit and zeal of the Jev^sh Zealots were trans- 
ferred to the Christian converts. When these became consolidated 
into a compact ecclesiastical body, that spirit and zeal found a suit- 
able field for activity. 

X. 
The Inquisition. 

PETER AND PAUL. 

Peter, according to the account in the Acts of the Apostles, struck 
dead Ananias and Sapphira because they had lied and kept back part 
of the price of land they had sold. 

Dr. Doellinger, an eminent Catholic theologian, commenting on 
this transaction, says: 

"When Ananias and Sapphira, through their hypocrisy and avar- 
icious attempt at deception, had made the first assault on the author- 
ity of the apostles and the holy ghost ruling in the church, St. Peter 



520 APPENDIX — THE INQUISITION. 

inflicted a terrible punishment upon them."— [First Age of the 
Church, by John Ignatius Doellinger, D. D., 2(1 London Edition, 
1867, p. 44. 

Paul, before his conversion, persecuted the disciples, making havoc 
among them, entering into every house, haling men and women and 
committing them to prison. He continued to breathe out threaten- 
ings and slaughter against the disciples until his conversion, and 
after his conversion his persecution was transferred to the heretics 
within the church. 

DOCTRINES OF PAUL. 

Blood Atonement.— It is difficult to understand how any one 
can deny that Paul taught the doctrine of the atonement. His views 
are set forth in language sufficiently explicit in the following pass- 
ages, all taken from the epistles which are, by the German critics, 
admitted to be genuine: 

"Whom God hath set forth to be a propitiation, through faith in 
his blood, to declare his righteousness for the remission of sins that 
are past, through the forbearance of God." — [Romans iii. 25. 

'•For when we were yet without strength, in due time Christ died 
for the ungodly. 

"For scarcely for a righteous man will one die; yet peradventure 
for a good man some would even dare to die. 

"But God commendeth his love toward us, in that while we were 
yet sinners, Christ died for us. 

"Much more then, being now justified by his blood, we shall be 
saved from wrath through him. 

"For if, when we were enemies, we were reconciled to God by the 
death of his Son, much more, being reconciled, we shall be saved by 
his life. 

"And not only (so), but we also joy in God through our Lord 
Jesus Christ, by whom we have now received the atonement." — 
[Rom. V. 6-11. 

"He that spared not his own son, but delivered him up for us all, 
how shall he not with him also freely give us all things ?— [Rom. 
viii. 32. 

"For I delivered unto you first of all, that which I also received, 
how that Christ died for our sins according to the Scriptures."— 
[1 Cor. XV. 3. 

"Who gave himself for our sins, that he might deliver us from this 
present evil world."— [Galatians i. 4. See also Gal. iii. 13. 



APPENDIX — THE INQUISITION. 521 

Justification by Faith.— Paul was equally plain in announcing 
this doctrine. See Romans i. 16; iii. 22-24; iii. 30; iv. 5; iv. 16; v. 1; 
Gal. ii. 16. 

Election and Predestination.— These doctrines were promul- 
gated by Paul in language, if possible still more explicit. See Rom. 
viii. 28, 30; ix. 11-24; xi. 5-7. 

ORIGIN of these DOCTRINES. 

Sacritice as an atonement for sin, was a doctrine with which the 
Jews were familiar. It had prevailed among all the nations of 
antiquity. The practice had its origin, as is well known, in the 
supposed necessity of placating an angry God. To appease the divine 
wrath offerings were made, at first of the fruits of the earth, then of 
animals. Among the Jews the prevailing doctrine is stated in the 
Epistle to the Hebrews: "Without shedding of blood is no remis- 
sion."— [Heb. ix. 22. 

If the blood of lambs and goats could so far appease the angry 
Deity as to induce him to remit the sins of a people, how natural the 
transition to the idea, that the death of a person of extraordinary 
merit, and especially one reputed to be the Son of God himself, 
should work the remission of the sins of the whole world. The 
greater the sacrifice, the more extensive the propitiation. 

The ancients were familiar, also, with the idea of sacrifice in the 
form of crucifixion. Of these some of the more important were: 
Chrishna, of India, B. C. about 1200; the Hindu, Buddha Sakia, B. 
C. 600; Thulis, of Egypt, B. C. 1700; and Mithra, of Persia, B. C. 600. 

Is it possible that Paul had heard nothing of these ancient saviors ? 
And yet he was none the less sincere in believing that the true savior 
had now appeared. It is true that Jesus himself, at no time during 
his preliminary examination, either before the council or before 
Pilate, or on his way to execution, or at the crucifixion, gave any 
intimation that he was about to die for the sins of the world. 

Nevertheless Paul, who had not participated in the Messianic 
dreams of the other apostles, and of Jesus himself, was logically 
impelled to look upon the suffering at the crucifixion as a sacrifice. 
If he was abandoning one religion of atonement, he must take hold 
of another, involving an atonement of a still higher character. 



522 APPENDIX — THE INQUISITION. 

This idea of a vicarious atonement, to which Paul was naturally 
and logically led, in his transition from the Jewish to the Christian 
faith, became with him the absorbing thought, the animating princi- 
ple of his subsequent life. Henceforth he was to know only Jesus 
and him crucified for the sins of the world. 

To the atonement, justification by faith was but a corollary. The 
sacrifice must be accepted by him for whom it was made. If his 
faith should be sufficient, he would be washed and purified by the 
blood of Jesus. 

Predestination was but another form of the fatalistic doctrine of 
the Essenes. Though educated as a Pharisee, Paul had adopted 
many of the views of the Essenes, and was thoroughly imbued with 
the fatalism of that sect. 

There are other doctrines of the Apostle which have hitherto been 
kept in the background, but which are of great importance in refer- 
ence to the subsequent development of the Christian religion. These 
must now be considered. 

INQUISITION DOCTRINES. 

Destruction of the Flesh for the Salvation of the Spirit; 
OR, Killing the Body to Save the Soul. 

"Ye are puffed up, and have not rather mourned, that he that hath 
done this deed might be taken away from among you. 

"For I verily, as absent in body but present in spirit, have judged 
already, as though I were present, (concerning) him that hath so done 
this deed 

"To deliver such an one unto Satan for the destruction of the flesh, 
that the spirit may be saved in the day of the Lord Jesus 

"Therefore put away from among yourselves that wicked person." 
—[1 Cor. V. 2, 3, 5, 13. 

What is Paul's meaning here ? It is claimed that nothing more was 
meant than excommunication from the church. 

Such, however, was not the language used by the apostle, to direct 
exclusion from the church. The brethren were to "withdraw" them- 
selves from such (1 Tim. vi. 5; 2 Thess. iii. 6); or "from such" they 
were to "turn away" (2 Tim. iii. 5); or they were to "avoid them" 
(Rom. xvi. 17); or to "note" or notify them, and to "have no company" 
with them (2 Thess. iii. 14). 



APPENDIX — THE INQUISITION. 523 

Paul commanded the church at Corinth to "put away" from among 
themselves that wicked person. The word here used is exareite 
from exairo; or, according to the better reading, areite, from 
airo. 

Now, what is the meaning of airo and exairo ? 

The following is one of the definitions given by Liddell and Scott: 
"To lift and take away, to take away, put an end to: later, to 
kill." 

So, one of the definitions of exaireo, of which exairo is a contracted 
form, is, "to make away with." 

This use of the phrase "take away," is recognized by us; as when 
we say of a friend, "He has been taken away." In fact, this has been 
a common use of the phrase and of its equivalents in other languages 
for more than two thousand years. 

In the New Testament there are frequent examples of the use of 
the verb airo in this sense. 

For instance: 

Matt. xxiv. 39: "And knew not until the flood came, and took them 
all away;" — hai eeren (from airo) hapantas. 

Luke xxiii. 18: " And they cried out all at once, saying, Away with 
this man {aire touton, take away this man), and release unto us 
Barabbas." See also John xix. 15, and Acts xxi. 36. 

John xvii. 15: "I pray not that thou shouldest take them {areeSt 
from airo) out of the world." 

John XV. 2: "Every branch in me that beareth not fruit he taketh 
away;" {airei from airo). 

John xi. 48-50: "If we let him thus alOne, all will believe on him; 
and the Komans will come and take away {arousin from airo) both 
our place and nation." 

Acts viii, 33: "In his humiliation his judgment was taken away 
{eerthee, fiova airo)', and who shall declare his generation? For his 
life is taken {airetai) from the earth. 

Acts xxii. 22: "And they gave him audience unto this word, and 
(then) lifted up their voices, and said: Away with such a (fellow) 
{aire ton toiouton, take away such a one) from the earth; for it is not 
fit that he should live." 

Thus the philological evidence is overwhelming. 
But if there were any doubt remaining as to the meaning of this 
chapter, and the intent of the apostle, it should be removed by a 



524 APPENDIX — THE INQUISITION. 

perusal of his subsequent letter to the same church, in which he 
alludes to the same transaction. In that subsequent letter he 
says: 

"Though I made you sorry with a letter, I do not repent, though I 
did repent; for I perceive that the same epistle hath made you sorry, 
though (it were) but for a season. 

"Now I rejoice, not that ye were made sorry, but that ye sorrowed 
to repentance; for ye were made sorry after a godly manner, that ye 
might receive damage by us in nothing. 

"For godly sorrow worketh repentance to salvation not to be re- 
pented of; but the sorrow of the world worketh death. 

"For behold this self -same thing, that ye sorrowed after a godly 
sort, what carefulness it wrought in you, yea, (what) clearing of your- 
selves, yea, (what) indignation, yea, (what) fear, yea, (what) vehement 
desire, yea, what zeal, yea, (what) revenge! In all things ye have 
approved yourselves to be clear in this matter. 

"Wherefore, though I wrote unto you (I did it) not for his cause 
that had done the wrong, nor for his cause that suffered wrong, but 
that our care for you in the sight of God might appear unto you."— [2 
Cor. vii. 8-12. 

The apostle cared nothing for the accused party. Neither did he 
care anything for him who had been wronged. His only care was for 
the church. And now that the church had aroused itself, and in its 
indignation and zeal had taken vengeance on the offender, he, Paul, 
was satisfied. 

He had already condemned the offender, and had pronounced sen- 
tence, and he made it sufficiently clear that he desired the sentence to 
be executed. That this had been done, clearly appears also from the 
language of the second epistle. 

The conclusion drawn from this chapter by Tertullian, Ambrose, 
and other fathers of the church, was, "that the individual may be de- 
stroyed in order that the church may be saved." 

Nor do modern commentators find it easy to come to any other 
conclusion. 

In Scott's Henry's Comm., Phil., 1855, it is suggested that Paul was 
to strike the offender with a dreadful disease in the midst of them, 
while assembled together, so that they would be obliged on account 
of this disease to carry him forth from their assembly.— [Page 272, 
citing Bloomfield and Rosenmueller. 

Olshausen admits that the phrase airein ek mesOf "to put away 



APPENDIX — THE INQUISITION. 525 

from the midst," really means "to remove, i. e., to kill; " but he thinks 
the exclusion from the church is to be understood as a spiritual 
death.— [Comm. on 1 and 2 Cor. in 20th vol. Clarke's Theo. Lib. Ed. 
1855, p. 88. 

Dean Stanley frankly admits that Paul probably intended the 
death of the offender.— [On the Epistles to the Corinthians, 5th edi- 
tion, London, 1882, pp. 77, 78. 

FURTHER FOUNDATIONS OF THE INQUISITION. 

"I would they were even cut off who trouble you." — [Galatians 
V. 12. 

This also we are kindly asked to understand as merely an expres- 
sion of the apostle's wish that certain persons might be excluded from 
the church. But he claimed and exercised the right to direct the 
exclusion of members from the church. Such directions had repeat- 
edly been given.— [1 Tim. vi. 5; 2 Tim. iii. 5; 2 Thess. iii. 6, 14. 

In this case he "would" that something might be done which he 
had not the power absolutely to order. 

Again: "I would they were even cut off." Is exclusion from the 
church such an extreme punishment as to justify the use of the word 
"even" ? 

"I would they were even cut off (apokopsontai) who trouble you." 

Apokopsontai from apokopto. What is the meaning of this verb ? 

The first definitions of the verb kopto, given by Liddell and Scott, 
are as follows: 

1. To strike, smite, cut. 

2. To knock down, fell, slay. 

3. To cut off, chop off. 

The Greek preposition apo meaning /rom, the verb apokopto is de- 
fined by the same authority, "to cut off, hew off, knock of'' 

Let us look at the other places in the New Testament where it is 
used: 

1. Mark ix. 43: "And if thy hand offend thee, cut it off; (apokop- 
son auteen.y 

2. Mark ix. 45: "And if thy foot offend thee, cut it off; {apokop- 
son auton.y 

3. John xviii. 10: "Then Simon Peter having a sword drew it, 
and smote the high priest's servant, and cut off {apekopsen) his right 
ear." 



526 APPENDIX THE INQUISITION. 

4. John xviii. 26: "One of the servants of the high priest (being 
his kinsman whose ear Peter cut off)" (apekopse) etc. 

5. Acts xxvii. 32: "Then the soldiers cut off {apekopsan) the ropes 
of the boat, and let her fall off." 

Can there be any doubt about the meaning of this word ? Paul 
wished these churches to do what he desired the Church at Corinth to 
do. He wished the offenders cut off from the face of the earth. 

In Adam Clarke's Commentaries we find the following comment 
on this passage: 

"At first sight it seems as if the apostles were praying for the de- 
struction of the false teachers who had perverted the churches of 
Galatia." 

The learned commentator does not inform us how the first im- 
pression made by reading the passage is to be removed. 

Olshausen says: " An imprecation of punishment against his oppo- 
nents." 

The Pulpit Commentary of Spence and Extell favors the theory of 
self mutilation— a wish that they would mutilate themselves; and it 
expressly disavows the construction which makes the apostle refer 
merely to excommunication.— [Commentary on Galatians, p. 248. 

The self -mutilation theory is simply absurd. According to that 
view, Paul says: "I would they who trouble you would even mutilate 
themselves." How would that relieve the church ? 

No; Paul wanted these heretics to be put to death. 

He had already pronounced them accursed: 

"There be some that trouble you (the same expression), and would 
pervert the Gospel of Christ. 

"But though we, or an angel from heaven, preach any other gospel 
unto you than that which we have preached unto you, let him be ac- 
cursed."— [Gal. i. 7, 8. 

And again: 

"xis we said before, so say I now again, if any (man) preach any other 
gospel unto you than that ye have received, let him be accursed." — 
[Verse 9. 

Now, what is the significance of being accursed ? 
In Joshua vi. 17, we read as follows: 

"And the city shall be accursed, (even) it and ail that [(are) therein, 
to the Lord: only Eahab the harlot shall live," etc. 



APPENDIX THE INQUISITIOIs\ 527 

Again, in chapter vii. verse 12: 

"Therefore the children of Israel could not stand before their ene- 
mies, (but) turned (their) backs before their enemies, because they 
were accursed: neither will I be with you any more, except ye destroy 
the accursed from among you." 

Among the Jews, to be accursed was to be subject to condign pun- 
ishment. "He that is hanged (is) accursed of God."— [Deut. xxi. 23.] 
Any one who stood accursed might be lawfully put to death. 

Paul had been a persecutor before his conversion — he was a perse- 
cutor still. The spirit of persecution pervades his writings. 

"If any man love not the Lord Jesus Christ, let him be anathema 
maran-atha."— [1 Cor. xvi. 22. 

In 2 Thess. i. 8, the Lord Jesus is spoken of as "taking vengeance" 
on those who obey not his Gospel. 

In 1. Tim. i. 20, Hymeneus and Alexander, who had departed from 
the faith, he had "delivered unto Satan." 

In 2 Tim. iv. 14, "Alexander the coppersmith did me much evil; the 
Lord reward him according to his works." 

In Titus i. 11, referring to those in the church who were unruly, 
and vain talkers and deceivers, it is said: 

"Whose mouths must be stopped." 

In Acts xiii. 8-11, he is represented as punishing with blindness 
Eiymas, that "child of the devil," who had withstood Barnabas and 
Paul, seeking to turn away the deputy from the faith. 

Thus was Paul strengthening the foundations of the Inquisition. 
Those foundations had already been laid by his own doctrines and by 
the teachings and example of Peter; and these apostles found en- 
couragement in the denunciations of Jesus himself against unbe- 
lievers. Those who founded the Inquisition also found encourage- 
ment in his sanction of punishment by torture. (According to Matt, 
xviii. 34, 35.) 

"We shall have occasion, as we proceed, to notice how these founda- 
tions were gradually strengthened as time progressed. But one ad- 
ditional circumstance need here be mentioned. There was a docu- 
ment in general circulation in the early ages of the church, and at 
that time considered of high authority. It was entitled, "The Epistle 



"528 APPENDIX THE INQUISITION. 

of Clement to James." It is translated in the 17th volume of the 
Ante-Kicene Christian Library. 

In this epistle, Clement describes his ordination. He says that when 
Peter was about to die, the brethren being assembled (at Eome), he 
laid his hands on Clement, as the Bishop, and communicated to him 
the power of binding and loosing, etc., and as to him who should 
grieve the President of the Truth, after declaring that such a one 
sins against Christ and offends the Father of all, Peter proceeded as 
follows: 

^^WheietoTe, he shall not live ; and therefore it becomes him who 
presides to hold the place of a physician; and not to cherish the rage 
of an irrational beast." 

JEROME AND AUGUSTINE. 

These are the most eminent of the Church Fathers. They were the 
expounders of the Nicene Creed, and the highest authorities on faith 
and doctrine. 

Since these fathers stand as the great landmarks of Christian piety 
and learning, and the great exponents of Christian doctrine, their 
views on the subject of persecution, and especially concerning the 
persecution of heretics, become of the highest importance. 

JEROME. 

Under Constantine and his sons, commissions had been issued 
against heretics, especially against the Donatists, who were visited 
with the most rigorous punishment. In 382, under Theodosius I., an 
edict was published against the Manichseans and other sects. A law 
of Honorius, in 398, threatened the professors of certain heresies, in 
particular the priests of the Montanists and the Eunomians, with 
banishment and death if they persisted in bringing people together. 
The decrees for the extirpation of heathenism were even more severe. 
Jerome and Leo the Great were in favor of the death penalty. 

Let us look at the teachings of Jerome: 

"We may ask," says he, "whether God is good, who has given the 
law and the prophets, seeing the life of the wicked is prospered, and 
they do not suffer anything from him, according to their deserts. 
They have abounded indeed, all those who have separated themselves 
in contumely—those who with rabid jaws bark against their maker — 
who reproach him with blasphemous speeches. 



APPENDIX THE INQUISITION. 529 

"These have abounded— they have been planted, and have sent 
forth roots. They have begotten sons, and have brought forth fruits. 
What fruits has Marcion brought forth, begetting sons of Infidelity ? 
What Basilides? What Valentinus ? Concerning whom, indeed, it 
is prophesied, saying: 'They have begotten sons, and have brought 
forth fruit. Near art thou to their mouth, but far from their heart.' 
*They call upon Jesus; but they have him not, neither do they confess 
him as Christ. And thou, Lord, hast known me, and hast tried me 
in thy sight. Sanctify them in the day of their killing.' (Jer. xii. 3.) 
In what way would I expound this ? He calls the torments of those 
who are tortured, sanctifiGation. (Tormenta sanctificationem vocat 
eorum qui torquentur.) 'Sanctify them," he says, 'in the day of their 
killing.' That is, 'by that thou killest them, sanctify them.'" (Id 
est, per hoc quod interficis eos, sanctifica eos.)— [Works of Jerome, 
Vol. V, 818. 

Here is the doctrine of Paul— the destruction of the flesh that the 
spirit may be saved in the day of the Lord Jesus. But Jerome has 
improved upon the Apostle, and has explained that the flesh may be 
destroyed by torture, and that the torments will result in sanctifica- 
tion. 

AUGUSTINE. 

In his earlier days, Augustine taught religious liberty. But these 
were the generous impulses of youth. As he advanced in years, he 
saw his error. In his "Retractations," he retracted his previous teach- 
ing on this subject: 

"There are two books of mine," he says, "the title of which is, 
*Against the Party of Donatus.' In the first of these books I said 
that I did not favor violently bringing into the communion schis- 
matics by the force of any secular power. Indeed, I did not then 
favor it, because I had not yet found out by experience, either to how 
much evil impunity would embolden them, or to how much better 
conditions the diligence of discipline might bring them."— [Retracta- 
tiones, Liber II, Caput V. 

Having learned by experience the good results of "the diligence of 
discipline," he was, from this on, outspoken in his advocacy of perse- 
cution. 

In his letter to Vincentius, A. D. 408, he says: 

"We are precluded from rest by the Donatists; the repression and 
correction of whom, by the powers which are ordained of God, ap- 
pears to me to be labor not in vain. . . . 



530 APPENDIX THE INQUISITION. 

"You are of opinion that no one should be compelled to follow 
righteousness; and yet you read that the householder said to his serv- 
ants, 'Whomsoever ye shall find, compel them to come in/ . , 

"Paul was given up to be imprisoned and bound; but Satan is un- 
questionably worse than any jailor; yet to him Paul himself gave up 
one man for the destruction of the flesh that the spirit might be saved 
in the day of the Lord Jesus. . . . 

"Whatever, therefore, the true and rightful mother does, even 
where something severe and bitter is felt by her children at her 
hands, she is not rendering evil for evil, but is applying discip- 
line to counteract the evil of sin, not with the hatred which seeks to 
harm, but with the love which seeks to heal. If to inflict persecution 
were in all cases blameworthy, it would not have been written in the 
sacred books: 'Whoso privily slandereth his neighbor, him will I per- 
secute' (cut off). In some cases, therefore, he who suffers persecution, 
is in the wrong; and he who inflicts it, is in the right. . . . 

"Truly, if past events recorded in the prophetic books were figures 
of the future, there was given, under King Nebuchadnezzar, a figure 
both of the time which the Church had under the apostles, and of 
that which she now has. In the age of the apostles and the martyrs, 
that was fulfilled which was prefigured when the aforesaid king com- 
pelled pious and just men to bow down to his image, and cast into 
the flames all who refused. Now, however, is fulfilled that which 
was prefigured soon after in the same king, when, being con- 
verted to the worship of the true God, he made a decree through- 
out his empire, that whosoever should speak against the God of 
Shadrach, Meshach and Abednego, should suffer the penalty 
which their crime deserved. The earlier time of that king repre- 
sented the former age of emperors who did not believe in Christ, at 
whose hands the Christians suffered because of the wicked. But the 
later time of that king represented the age of the successors to the 
imperial throne, now believing in Christ, at whose hands the wicked 
suffer because of the Christians."— [Letters of Augustine, p. 395, et 
seq. 

Again, speaking of heretics, he says: 

"Let death seize upon them, and let them go down quick into hell; 
like Dathan and Abiram, the authors of an impious schism." — [L<et- 
ters of Augustine, pp. 395-420. 

These were the teachings in accordance with which the burning of 
heretics was soon after commenced, and was continued at intervals 
until the twelfth century, when it was reduced to a system, and car- 



APPENDIX — THE INQUISITION. 531 

ried on extensively over the Christian world for nearly five hundred 
years. 

JESUS AND PAUL. 

Jesus, according to the Gospel, taught the doctrine of punishment 
in hell-fire; using Gehenna, or the valley of Hinnom, v^here the 
corpses of the worst malefactors were burnt, as a symbol of the place 
where evil doers would be punished in the future. And according to 
the author of the Gospel of Matthew, he expressly sanctioned pun- 
ishment by torture. 

"And his lord was wroth, and delivered him to the tormentors, till 
he should pay all that was due unto him. 

"So likewise shall my heavenly Father do also unto you, if ye from 
your hearts forgive not every one his brother their trespasses."— 
[Matt, xviii. 34, 35. 

The punishment in hell-fire was to be everlasting.— [Matt, xviii. 8; 
XXV. 41, 46. 

Paul, with the view of relieving the offender from this terrible 
doom, and at the same time meting out to him punishment in this life, 
taught that the body may be destroyed, in order that the spirit may 
be saved in the day of the Lord Jesus. 

If Jesus said what he is reported to have said in the Gospel accord- 
ding to Matthew, there must have been traditions of those sayings in 
circulation in the time of Paul, and known to him; in which case it is 
possible that Paul took this idea from the sayings of Jesus, as reported 
in the fifth chapter of Matthew: 

"And if thy right eye offend thee, pluck it out, and cast (it) from 
thee; for it is profitable for thee that one of thy members should 
perish, and not (that) thy whole body should be cast into hell. 

"And if thy right hand offend thee, cut it off, and cast (it) from 
thee; for it is profitable for thee that one of thy members should per- 
ish, and not (that) thy whole body should be cast into hell."— [Matt. v. 
29, 30. 

A logical extension of the doctrine would require that if the of- 
fense extend to the whole body, the whole body should perish rather 
than be cast into hell. 

The doctrine of substitution, and of expiatory suffering with 
which Paul, with whom the atonement was a favorite doctrine, was 
so familiar, naturally favored also his idea of the destruction of the 



532 APPENDIX THE INQUISITION. 

body for the salvation of the soul. It was but another form of expi- 
atory suffering. Instead of one person suffering in place of another, 
it was the same person suffering in this life, in place of suffering in 
the life to come. It was suffering for a short time here instead of 
suffering throughout endless ages hereafter. 

In that view, the infliction of the necessary pain here was an act of 
mercy. 

The merciful and compassionate character of the proceedings, as 
seen from an orthodox Christian standpoint, will account for some of 
the phrases in use by inquisitors— phrases which, it has been supposed 
by some, were used in derision. 

The heretic was admitted to an "audience"; he was "put to the 
question" (by torture); he had preparatory "instruction" and "moni- 
tion" — if he was to suffer everything but death, he was "reconciled"; 
if he was to be burnt alive, he was to be "relaxed." The motto of the 
Inquisition was, "mercy and justice." 

UNDER CONSTANTINE. 

"Not a moment was lost," says Gibbon, "in excluding the ministers 
and the teachers of the separated congregations from any share of 
the rewards and the immunities which the emperor had so liberally 
bestowed on the orthodox clergy. But as the sectaries might still 
exist, under the cloud of royal disgrace, the conquest of the East was 
immediately followed by an edict which announced their total de- 
struction."— [Citing the Life of Constantino by Eusebius, vol. iii, ch. 
63-66. 

Under Constantine and his sons commissions were issued against 
the Donatists, who were visited with the most rigorous punishment. 
Under Theodosius I, in 382, heretics were searched out and pun- 
ished; and from this time the terms "inquisition" and "inquisitors" 
came into general use. In 385, Priscillian, the Gnostic and Mani- 
chsean, was tried by Maximus, at Treves, by the use of torture, and 
was put to death, with six of his disciples. 

FIFTH CENTURY. 

Having thus been brought into existence in the fourth century, the 
Inquisition was in full blast early in the fifth century, during the 
time of Jerome and of Augustine, who were well acquainted with 
the workings of the same. This is sufficiently manifest from the 
Letters of Augustine himself. 



APPENDIX — THE INQUISITION. " 533 

In Letter civ, directed to Nestorius, he says: 

"Have you perchance heard some report, which is as yet unknown 
to us, that my brother Passidius had obtained authority for proceed- 
ings of greater severity against your citizens, whom— you must ex- 
cuse me for saying this— he loves in a way more likely to promote 
their welfare than you do yourself? For your letter shows that you 
apprehend something of this kind, when you charge me to set before 
my eyes 'the appearance presented by a town from which men doom- 
ed to torture are dragged forth,' and to 'think of the lamentations of 
mothers and of wives, of sons and of fathers, of the shame felt by 
those who may return, set at liberty, indeed, but having undergo7ie 
the to7'ture, and of the sorrow and groaning which the sight of their 
wounds and scars must renew.' "—[Letters of Augustine, vol. 2, p. 64. 

Again: In Letter cxxxiii, (A. D. 412,) to Marcellinus, he says: 

"Fulfill, Christian judge, the duty of an affectionate father. Let 
your indignation against their crimes be tempered by considerations 
of humanity. Be not provoked by the atrocity of their sinful deeds, 
to gratify the passion of revenge, but rather be moved by the wounds 
which those deeds have inflicted on their own souls, to exercise a de- 
sire to heal them. Do not lose now that fatherly care which you 
maintained when prosecuting the examination, in doing which you 
extracted the confession of such horrid crimes, not by stretching them 
on the rack, not by furrowing their flesh with iron claws, not by 
scorching them with flames, hut by heating them with rods— a mode 
of correction used by schoolmasters, and by parents themselves in 
chastising children, and often also by bishops, in the sentences award- 
ed by them. 

"It is generally necessary to use more vigor in making inquisition, 
so that when the crime has been brought to light, there may be scope 
for displaying clemency."— [lb. p. 170. . . . 

"Do not call for the executioner now, when the crime has been 
found out, after having forborne from calling in the tormentor when 
you were finding it out."— [Ibid. 

Augustine was here urging clemency in a particular case. If in 
this case the party addressed had refrained from "calling in the tor- 
mentor," was there not a tormentor at hand ready to be called in 
when it should be thought the exigencies of the case required it ? 

When the wrath of Jerome was excited by Vigilantius forbidding 
the adoration of relics, he expressed his wonder that the bishop of 
the hardy heretic had not destroyed him in the flesh for the benefit of 
his soul; and argued that piety and zeal for God could not be cruelty. 



534 APPENDIX THE INQUISITION. 

Eigor, in fact, he argues, in another place, is the most genuine 
mercy, since temporal punishment may avert eternal perdition. — 
[Epist. 109, ad Rip. Comment, in Naum, 1, 9. 

SIXTH CENTURY. 

Not only was the Inquisition flourishing in the days of Jerome and 
of Augustine, but it was expressly provided for in the Code of Jus- 
tinian. 

"The inquisition may be extended, also, to death." {In mortem 
quoque inquisitio tendatur.) 

The Eleventh Section is entitled, "Manichseans, wherever found, 
are to be visited with capital punishment." {ManicJiaei ubicunque 
reperti capitali poena plectuntur.) 

FROM THE SIXTH TO THE TWELFTH CENTURIES. 

After the time of Jerome and Augustine, it soon became the 
general doctrine of the church, as expressed by St. Isidor of Seville 
(A. D. 620), that princes are bound, not only to be orthodox them- 
selves, but to preserve the purity of the faith, by the fullest exercise 
of their power against heretics. 

Under the Patriarch, Michael Oxista, the penalty of burning alive 
was introduced as the punishment of the Bogomili. This was in 
1119. 

If the fires of the Inquisition were slumbering from the sixth to 
the twelfth century, it was because heretics, during that time, were 
neither so numerous nor so aggressive as to cause much trouble to 
the church. 

But it is a great mistake to suppose that the institution was first 
established in the twelfth century in any other sense than that it was 
then more completely organized, and made more effective than ever 
before. 

In 1163, the Cathari, detected in Cologne, were sentenced to be 
burned by judges appointed for that purpose. 

In 1212 eighty heretics were burned in Strassburg. 

In England, the writ of de lieretico comburendo, "concerning the 
burning of heretics," was created by statute in 1401.— [Lea's Hist. 
Inq., vol. 1, p. 221. 



APPENDIX THE INQUISITION. 535 

FROM THE TWELFTH TO THE NINETEENTH CENTURY. 

In France, something was done in the latter part of the twelfth 
century. But early in the thirteenth century, Pope Innocent III de- 
termined, in order to efface forever the last vestige of heresy, to make 
the Inquisition a permanent institution. In accordance with the de- 
cisions and the directions of the Lateran Council of 1215, heretics 
were hunted out and punished. 

In 1232, it was placed under control of the Dominicans. 

The institution prevailed in France until about the middle of the 
sixteenth century. 

In Germany, the first inquisitor was Conrad of Marburg, who or- 
ganized the "holy ofiice," and exercised its functions with terrible 
severity in 1231-33. The institution lasted in Germany in a modified 
form until the Eeformation. 

In Italy the Inquisition had a chequered history for nearly six 
hundred years, until Napoleon, as King of Italy, put an end to it in 
1808. It was re-established afterward, and continued in Sardinia 
until 1848, and in Tuscany until 1859. 

In England all attempts of Eome to introduce its Inquisition 
failed; but the Protestant Inquisition took its place, and proved to 
be no mean rival, whether we consider the extent of its operations 
or the ferocity with which they were carried on. 

The Netherlands.— For more than three hundred years the 
horrors of the Inquisition were practiced in the Netherlands. Par- 
ticularly was this the case under the bloody Duke of Alva, during 
the reign and by the command of Philip II, of Spain. 

On the 16th of February, 1568, by a sentence of the Holy Office, all 
the inhabitants of the Netherlands were condemned to death as 
heretics. From this universal doom only a few persons, specially 
named, were excepted. "Three millions of people," says Motley, 
"men, women and children, were sentenced to the scaffold in three 
lines."— (Rise of the Dutch Republic, ii, 155.) Nothing but the want 
of the requisite power prevented this bloody sentence from being 
carried into execution. 



536 APPENDIX — THE INQUISITION. 

SPANISH INQUISITION. 

The Holy Office was established in Aragon, by the Dominicans, in 
1242. 

Toward the close of the fifteenth century the Inquisition was re- 
organized in Spain and carried on its work with thoroughness and 
completeness. 

Much has been said concerning the position occupied by Isabella of 
Castile, in reference to the Inquisition, and much abuse and denun- 
ciation of that great queen has been indulged in on account of her 
connection with it. But the Inquisition had been a cherished insti- 
tution there for two hundred and fifty years. Isabella was not re- 
sponsible for it. She was in the hands of the priests; and to their 
bloody projects she was obliged to yield, though she did so not with- 
out a struggle. 

Even McClintock and Strong exonerate Isabella.— [Article, "In- 
quisition." 

The power of Isabella was limited by the Cortes. Had she failed 
to sanction the Inquisition, her reign would have been of very brief 
duration. 

Torquemada and his successors organized the work and carried it 
on with great success for more than three hundred years. In 1808, 
the Inquisition was abolished in Madrid by an edict of Joseph Bona- 
parte. In 1814, it was re-established by Ferdinand VII. In 1820, the 
palace of the Inquisition was destroyed by the people. In 1826, the 
old tribunal was restored. It was suspended in 1834, and made nuga- 
tory by the Constitution of 1855. Notwithstanding which, we find it 
in force as late as 1857. Such has been the difficulty in putting an 
end to this institution, which has hung on to life with desperate ten- 
acity, claiming for its existence the same sanction which perpetuates 
the most sacred and the most ancient ordinances and institutions of 
the church. 

No Auto da Fe^ or public burning of heretics, has taken place in 
Spain for nearly a hundred and fifty years. But for a long time after 
these spectacles ceased, the sentences were carried into execution 
privately in the buildings of the Inquisition. Executions were con- 
tinued for another hundred years. 



t 



APPENDIX — THE INQUISITION. 537 

Thus did the Inquisition do its bloody work for ages. 

All the inquisitors in all these countries, and during all these cen- 
turies, were engaged in the same great work. They were giving 
their victims an opportunity to expiate endless ages of torture and 
of burnings in the life to come, by a brief season of torture or burn- 
ing in this present life. 

They were all following the teachings of Paul, of Jerome and of 
Augustine. 

They were engaged in the destruction of an immense number of 
bodies, in order that a great multitude of souls might be saved in 
the day of the Lord Jesus. 

XI. 

When Was the Bible Completed? 

"Each individual book of Scripture is an integral part of the or- 
ganic whole of Scripture. . . . 

"The vision is shut up and the book is sealed. No hope has been 
given us that the seals will be broken, or a new page added."— [The 
New Testament Scriptures, by A. H. Charteris, D. D., Professor of 
Biblical Criticism, etc., in the University of Edinburgh; N. Y., Robt. 
Carter & Bro.; 1882, pp. 218, 222. 

Such being the nature and condition of the Bible, it becomes im- 
portant to know when it was completed; when the vision was shut 
up, and the book sealed. 

"We will let Professor Charteris himself answer this question: 

"There is not in the whole history of the Church of Christ down to 
the Council of Trent in 1546, any decree or formal utterance of the 
Church fixing the Canon."— [The New Testament Scriptures, p. 188. 

Again: 

"The Eastern Church was as completely without a fixed Canon as 
the Western at the Reformation."— [Ibid. p. 199. 

Now, since all the books composing the New Testament were 
written, as is claimed, either in the first or second century, how is it 
that for fourteen hundred years it could not be determined which of 
those books were entitled to a place and had a right to be considered 
Scripture, to the exclusion of others for which the same claim was 
made? 



538 APPENDIX. 

Is it not plain that there was not sufficient evidence to determine 
which were genuine and which were not, and that there was no sat- 
isfactory rule by which to settle the question ? And if the relative 
validity and merit of the books as between each other could not be 
determined during all that time, how can we know whether the 
bishops of the second century decided correctly, when they selected 
the four gospels now in the New Testament to the exclusion of 
others which were afterward called apocryphal ? 



GENERAL INDEX 



(The figures in parenthesis indicate the year when the person lived or flourished.) 



Aaron, the High Priest, John the Baptist 

of the family of, 66, 
Abbot, Prof., doubtful passages, 213. 
Abgarus, king of Edessa, first picture 
of Christ sent to, 223; coT-respondence 
with Christ, 327; same probably a 
forgery, 336. 
Abraham, worshiped by heathen em- 
perors, 64, 65, 112, 282, 283, 297, 369, 370, 
425. 
Abulpharagius (1256), 192. 
"Accommodation," a mode of construing 

scripture, 165. 
Acosta, Father (1640), 439. 
Actaeon, 437. 

Acts of Andrew and Matthias, 140. 
Acts of the Apostles, 61, 118, 119, 140, 212. 
241, 245, 329, 331: when brought into 
general circulation, 483; not historical, 
25, 415, 419; not referred to by theapos' 
tolic fathers, 39, 61; Cambridge MS. 
contains 600 interpolations, 212; not in 
Marcion's N. T., 274; critically consid- 
ered, 415, 419; referred to in Murato- 
rian fragment, 464; reference to pas- 
sages in,ii8, 328, 329, 398; Its relation 
to Roman Catholicism, 449, 450, 478, 
482. 
Acts of the Apostles, by Lucius, 415. 
" of Barnabas, 140. 
" of the Holy Apostle Thomas, 140. 
" of John, 100. 
*' of St. Mary, 100. 
" and Martyrdom of Andrew, abstract 

of, 140. 
" and Martyrdom of St. Matthew, 140. 
" of Paul and Thecla, 25, 140, 415. 
*' of Peter, 100. 

" of Peter and Andrew, 33, 100, 140, 415. 
" of Peter and Paul, 125, 140, 415; con- 
taining letter of Pontius Pilate, 247; 



also account of Peter and Simon 
Magus before Nero, 125-127. 
Acts of Philip, 415; abstract of, 140. 
" of Pilate, 142, 144, 202-210, 211-241, 
243, 247, 297, 313, 314, 374-376, 
404, 421; one of the three most an- 
cient gospels of the 2d century ex- 
tant, 144; abstract of the gospel 
and its standing with the fathers, 
202-210; compared with the canon- 
ical gospels, 211-241; mentioned by 
Justyn Martyr, 308, 313, 314; written 
before any of the canonical gospels, 
339; contains the most reliable ac- 
count of the crucifixion, 373; Eras- 
mus thought it was written before 
Luke, 386; contains the shortest 
and probably the oldest accounts 
of the miracles attributed to Christ, 
214-224; newly discovered Acts of 
Pilate, 249, 250. 

iEons, 251, 367, 424. 

Africanus, see Julius. 

Agrippa Castor (130), 252, 254; sketch of, 
257; wrote against Basilides, his writ- 
ings lost or destroyed, 257, 451. 

Agrippa the Great, was brother of Hero- 
dias, 19. 

Ahaz, king of Judah, 161. 

Albinus, procurator of Judea, 38. 

Alcestis, rescued from death by Hercules, 
437. 

Alexander Abonotichus [2d century] 113; 
sketch of him by Lucian, 128, 129, 321. 

Alexander, bishop of Rome, 480. 

Alexander, Dr., on ante-Hieronymian 
versions of N. T., 347. 

Alexander, era of, 175. 

.•Alexander, statue of, 321. 

Alexandrians, Epistle to (supposed to be 
Epistle to the Heb.), 464. 

Alfonso Sousa, 199. 



544 



GENERAL IJ^-DEX. 



Alford, Greek Testament, 38. 

Alvarez, Semedo, 436. 

Alzog, 479-481. 

Amasis, king of Egypt, 107. 

Ambrose. Latin fattier of 4th century, 11, 
92, 148, 385. 

Amelias, an ancient Greek writer, 438. 

Ammianus Marcellinus, a writer, 3d cen- 
tury, 322, 454. 

Amuphis, an Egyptian magician, 138. 

Anacletus, bishop of Rome, 477-499. 

Ananias and Sapphira, 30. 

Ananus, high priest, 38. 

Andrew, the Apostle, 66, 140, 399. 

Angels in the Jewish system, 131, 132, 

Anicetus, bishop of Rome, 448, 458, 474, 481. 

Anius, the high priest, 437. 

Anna, grandmother of Jesus, 144, 145. 

Anna, the prophetess, see Hannah. 

Annas and Caiaphas, high priests, 16, 17, 
204, 208, 210, 237. 

Announcement to Mary, 145, 152, 153, 184, 
309, 36s 

Anonymous writings, 259, 260. 

Ante-Hieronymian versions, 347. 

Antinous, the favorite of Hadrian, wor- 
shiped as a god, 131. 

Antiquity of Christian doctrines, 436-439- 

Antonine column, sculpture on, 138. 

Antonius, an ascetic [3d century], 84. 

Antonius, father of Simon Magus, 119. 

Antoninus Pius, emp. (138-161), 138, 305, 
336. 

Apelles (160), a Gnostic leader, sketch of, 
91, 319, 320, 385. 386, 466; his writings 
lost, 454. 

Apocalypse ol Bartholomew, 100. 
" of Cerinthus, 36. 

'• of Esdras, 140. 

Apocalypse of John, in N. T., 36, 100, 140, 
307, 464, 478; not generally recrfved by 
the ancients, 36; omitted from the 
canon by the Asiatic churches, 36, 39; 
references to passages in, 97; supposed 
to have been written by John the Pres- 
byter, 258; not in Marcion's N. T., 
274. 

Apocalypse of John (another), 100, 140. 
" of Moses, 140. 

" of Paul, 100, 140. 

" of Peter, 100, 464, 

Apocryphal acts, epistles, revelations, etc., 
100, 140. 

Apocryphal gospels and writings, 88-100^ 

139, 169, 257, 352. 455. 
Apollo, 129, 438. 

ApoUonius, Christian writer [3d cen- 
tury], 323. 



ApoUonius of Tyana [ist century], loi- 
116 128 130, 321, 322, 421, 436: biog- 
raphy of, by Philostratus, loi-iii; esti- 
mate of his character by different 
writers, 112-116; extracts from his 
epistles, 1T4-116. 

Apostles of Christ, 21-39, 47o, 487. 

Apostolic fathers, 40-61, 263. 

Apuleius, Pagan philosopher of the 2d 
century, 130. 

Aquila, brother of Clement of Rome, 44. 
1 19-121. 

Archelaus, king of Judea, 169, 184, 331, 332, 
364. 

Aretas, king of Petraea, 19. 

Arian controversy, 427, 468. 

Aristeas of Proconnesus, 131. 

Aristides (126), author of an Apologv,45i; 
sketch of, 255; epistle to Diognetus at- 
tributed to, 270. 

Aristides the sophist (176), 416, 417. 

Aristion (130), 257, 258, 269, 452. 

Aristo of Pella (175), 442. 

Aristotle, 103. 189, 343, 439. 445- 

Arnobius. Christian writer early in the 4th 
century, 136, 

Artemon (200), 467, 469. 

Ascension of Jesus, 236, 238, 376. 

Asceticism, 81-84. 

Astarte, 189. 

Asterius Urbanus (188), 462. 

Asterius, writer [4th century], 222. 

Athanasius (373J, i73. 

Athenagoras (i77), Athenian philosopher 
and Christian writer, 305, 321; sketch 
of, 444,445; held to a material resurrec- 
tion, 423. 

Atonement, the, 429, 430, 437. 

Augustine (420), 89, 136, 272, 385, 399, 446; re- 
lates astonishing miracles, 137; discus- 
sion with Faustus the Manichaean,34o- 
345; his explanation of the genealogy 
of Christ, 362; developed the doctrine 
of original sin and inherited guilt, 430. 

Augustus Caesar, 139, 157, i75, 203, 436. 

Aulus Gellius, early in 2d century, 322, 455. 

Aurelian (emp, 270-275), 112. 

Aurelius, Lucius Commodus, 305. 

Aurelius, Marcus (emp. 161-180), 50, 137, 
305, 445, 473- 

Austin (600), Christian writer, 149, 320. 

Avenging of the Savior, 248. 

Bacchylus of Corinth (180), sketch of, 447, 
475. 

Baldseus, 194-196. 

Baptism, 433-435; form of was immersion, 
433; change from immersion to sprink- 
ling, 439. 

Baptism of Jesus, 16, 66, 68, 172, i73. 181, 
312, 319. 357. 



GENERAL INDEX. 



545 



Baptizing women, 25. 
Baptizing by women, 25; taught and per- 
mitted by Marcion, 274; also by a sect 
of Montanists, 324. 
Barabbas, 70, 227, 354, 373. 
Barachiah (Barachias), 70. 
Bardanes, 104. 

Bardesanes (180), sketch of, 446, 447. 
Baring-Gould, Rev. S., 7, 12, 13, 64, 84, 88, 
91, 92, 94, 96, 98, 254, 274, 277, 278, 319, 440; 
exonerates Marcion from having cor- 
rupted the gospel of Luke, 287, 288. 
Barnabas [ist century], 95, 96, 255; 

preaches at Rome, 43. 
Barnabas, Epistle of (130), 58, 59.94,95. 
256, 257, 263, 264; no evidence for the 
N. T., 58; attributed by the fathers to 
the companion of Paul, 256; such au- 
thorship rejected by modern scholars, 
ib.; one of the first books mentioning 
the miracles of Christ, 421; the author 
a millenarian, 432. 
Baronius (1588), 72, iii, 138, 149, 260, 393. 
Barsabas, 269. 

Bartholomew, 39, 91, 140, 413. 
Basil (375), 436. 

Basilides (125), a famous Gnostic, 89, 91, 
251-254, 257, 266, 451; Irenaeus' account 
of his doctrines, 254; sketch of, 253, 
254; is said to have written a comment- 
ary on "The Gospel," in 24 books, 252, 
451; not a reliable witness for the four 
gospels, 253; maintained that Christ, 
being innocent, could not endure 
penal suffering, 429. 
Basnage, thought Luke the first of the 

canonical gospels, 387. 
Bauer, 50, 88, 277. 
Bayle, M., 112. 
Beausobre (1734), 72. 
Bede, Venerable (734), 89, 93, 320, 386. 
Bellarmine (1600), 385, 393. 
Berenice, 437. 

Berwick, Rev. Edward (1809), 102. 
Beryllus (200-244), 467. 
Bhagavat Purana, 194-198; antiquity of, 

198, 199. 
Bible revision, 213. 
Birney, Wm., iv. 

Bishops of Rome to the year 200, 480-482. 
Blastus (177), notice of, 444. 
Bleek, a German writer, 51. 
Blount, Charles (1680), a celebrated deist. 
102. 

Bolingbroke (1740), 58. 
Book of Enoch, 131. 
" of the Helkesaites, 97. 
" of James, see Protevangelion, 
" of John, concerning the falling asleep 
of Mary, 140. 
of Joseph the High Priest, 167. 



Book of Tobit, 131. 

" of Wisdom, 464. 
Bopadeva [12th century], 200, 201. 
Bossuet(i688), 417. 

Brahma, first person Hindu trinity, 437. 
Brahmins, 104, 105, 107, T97, 198, 439, 
Bretschneider (1830), 397. 
Buddha, 190. 
Bunsen (1850), 25, 270. 
Burton (1833), 306. 
Byzantius, 259. 

Caiaphas, High Priest, 16, 17, 167, 204, 243. 

Cainites, 94. 

Caius (210), 32, 443. 

Cambridge Manuscript (MS. Bezae), 212, 

416. 
Camerarius, 89. 
Canon of the N, T., 86. 

Canonical Gospels, the four, see Gospels 
Canonical. 

Canticles, Book of, 69. 
I. Capuanus' Catena (455), 60. 
I Caracalla, emp. (211-217), no, 112, 

Carpocrates (135), 66, 261, 262, 265, 323; no- 
tice of, and his doctrines, 261, 262. 

Cassianus, Julius (190), 79, 462, 463. 

Cassiodorus (550), historian, 222. 

Casting out demons, 131, 134, 135, 141. 

Catholic Church, 419, 461, 464, 484. 

Cave (1700), a writer, 462. 

Ceillier, 306. 

Celibacy taught in the Gospel of the 
Egyptians, 86; also by Saturninus, 252. 

Celsus (210), 113, 128, 131, 485. 

Centurio, 207, 219-221. 

Cephas. 32, 376. 

Cerdo, or Cerdon, a Gnostic (140), notice 
of, 98, 263. 

Cerinthians used the Gospel of the He- 
brews, 66. 

Cerinthus (145), a celebrated Gnostic 35, 
36; believed that Jesus was the real 
son of Joseph, 67, 266; sketch of, 265, 
266; had a gospel and a revelation, 266; 
Toland says to him was attributed 
the Gospel of John, 266; Irenaeus and 
Jerome assert that John wrote against 
him, 266, 400; his works lost or de- 
stroyed, 452. 

Cerinthus used the Gospel of the He- 
brews, 67, 96. 

Charinus, 208, 209, 265, 266. 

Chimalman, mother of Quexalcote, 438. 

Chrishna (B.C. 1156), viii , ix , 194-199, 436, 
IT, parallel between Chrishna and 
!hrist, 194; antiquity of the legends 
concerning, 199-200. 



&' 



546 



GENEKAL INDEX. 



Christ, see Jesus Christ. 
Christ and Abgarus, alleged correspond- 
ence between, 327, 336. 
Christian era, date of, when and by whom 

established, 372. 
Christian women, 24, 25. 
Christus, 372. 

Chromatius (400), a bishop, 244-246. 
Chronicles of Hegesippus, 456, 459. 
Chrysippus (B. C. 230), a Greek philos- 
opher, 103. 
Chrysostom (407), 11, 50, 148; his testi- 
mony concerning the Acts of the 
Apostles, 416. 
Church of Corinth, 4, 471. 
*' of Ephesus, 471. 
" of Lyons, 478. 
" Philippi, 471. 
" Rhossus, 7. 
" Rome, 459, 461, 472, 485; founded 

by Peter and Paul, 471. 
" at Sinope, 4. 
of Thyatira, 37. 
Churches of Vienne and Lyons, Epistle 

from (177). 443. 
Cicero (B. C. 50), 343- 439- 
Circumcision, insisted upon by Jewish 

Christians, 432. 
Circumcision of Jesus, see Jesus Christ. 
Claudius Apollinaris (178), a Christian 

writer, 137, 138; notice of, 445. 
Claudius, emp. (41-54), 35, 118, 210, 247. 

Clement of Alexandria (200), 11, 26, 32, 74, 

78, 81, 94, 135, 254. 25b, 259, 264, 266, 430, 
431, 447, 456, 460, 462, 463, 466, 470-473, 
487; references to and quotations from 
his writings, 11, 26, 63, 78, 79, 85, 86, 94, 
135, 193. 256, 259, 262, 263, 361, 392, 414 
428, 431, 462, 463, 466; some of his lost 
works, 461, held to the spiritual view 
of the resurrection, 423; denied the 
eternal duration of future punishment, 
431. 

Clement of Rome (97), sketch of, 29, 30, 54, 

79, 119; when bishop of Rome, 392, 477, 
478, 480; his views concerning the res- 
urrection, 25, 26, 61, 423; says nothing 
of the immaculate conception, or of 
the miracles of Christ, 30; not a wit- 
ness to the four Gospels, 40-42, 57, 58; 
his treatment of heretics, 45, 46; the 
keys of the kingdom given to him by 
Peter, at Rome, 31, 412,479. 

Clement of Rome, Epistle to the Corinthi- 
ans (called the First Epistle of Clem- 
ent), 2, 25, 40-46, 57, 59, 94, 429, 456, 
457, 486; 2d Epistle to the Corinthians, 
attributed to Clement [150-200], 42, 79, 
468; Clement to James, epistle, 30,42, 
412, 479; the foundation of the inquisi- 
tion, 31; Epistle of Clement in praise 
of virginity, 42; the Canons attributed 
to him, 42; also the Apostolic Consti- 
tutions, 42. General Epistle of, 59. 



Clement, mother of, 433, 435. 

Clementine Gospel, probably the Gospel 
of the Hebrews, 96. 

Clementines, or Clementine writings, 34, 
42, 74, 96, 271, 469; attributed to Clem- 
ent, consisting of Epitome, 42, 271; 
Homilies, 34, 42, 118,271; and Recogni- 
tions, see "Recognitions;" Gospel of 
the Hebrews used in the Clementines, 
96, 271. 

Cleomedes of Astypalaea, a miracle-work- 
er, 131. 

Cletus, Bishop of Rome, 479, 480. 
Codex Bezse, see Cambridge. 
Colebrook, H. T., ix. 
Commodus, emp. [180-192], 305, 445, 447. 
Confession and remission of sins, 438. 
Confucius [B. C. 598], magi attended his 

birth from a distance, 436; golden rule 

taught by, 439. 



Constantine, emp. [306-337], 36, 67; by his 
edict the works of Pc 
burned, 336. 



'orphyry were 



Constantius Porphyrogenitus, 223, 
Council, Italian, called by Victor, 472, 

475- 
Council of Laodicea [365], forbade the 

ordination of women, 24, 36; excluded 

the Apocalypse from the canon, 36. 
Council of Nice [325], doctrine of the 

Trinity established, 427. 
Councils, local, 472, 475. 
Creation out of nothing, taught by Her- 

mas [145], 432. 
Credner [1836], 9, 12, 14, 270-308, 317, 393. 
Crucifixion of Jesus, see Jesus Christ. 
Cureton, Prof. [1845], 47, 48, 260. 
Cureton Epistles, 48-52, 54, 59. 
Cyprian [250], 136, 312, 392. 
Cyrenius and the taxing, 157, 175, 305, 310, 

311, 331, 332, 364, 365. 
Cyril, Bishop of Jerusalem [375], n, 36, 

148, 173, 392. 



Daille, 91, 

Damascene [725], 148. 

Damasus [366], 349. 

Damis [1st century], 103. 104, 108, 109, iii. 

Dardanus, 189. 

Darius Hystaspes [B. C. 500], 190. 

Darras [1855], 466, 475, 479*481. 

Davidson, Dr., 7, 27, 34, 36, 37, 38, 48-51, 84, 
253, 256, 267, 270, 306, 314, 317, 345. 350. 
400, 470, 471, 483, 484, 489- 

Death of Pilate, 248. 

Demas, 228, 230, 231. 

Demetrius, Bishop of Alexandria [i95]. 
475. 

Demetrius, a philosopher of the first cen- 
tury, 109. 



GENEEAL INDEX. 



547 



Derai-Ourgos, ii8, 273. 

Descent from the Cross, by John, 97. 

Descent into hell, 209. 

Desposyni. see Genealogies. 

De Wette (1825), 277, 3i7. 

Dialogue between Jason and Papiscus, 442. 

Diapente, 325, 326, 

Diatessaron, 324-326, 339, 455. 

Diocletian, emp. (284-305), 350. 

Diognetus, Epistle to (140), notice of, 270. 

Dion Cassius (229), loi, no, 137, 138; what 
he says of Apollonius, no; of Marcia, 
447. 

Dionysius, Bishop of Corinth (i75)) 32,36; 
notice of, 442, 443. 

Dionysius Exiguus (525), 372. 

Discussion between Peter and Simon 
Magus, 121-124. 

Divinity of Christ, xi , xii , 21, 317, 397, 436; 
450, 468; origin and history of the doc- 
trine, 424-426. 

Docetae, a sect of Gnostics, who believed 
that Jesus and Christ were different, 
12, 319- 

Doctrine of Peter, see Peter. 

Doctrines, Christian, 14, 29, 34, 44, 53, 61, 
77, 86, 118, 253, 317; origin and history 
of, 420-435; antiquity of, 436-439. 

Dodwell, Dr. (1700), 139, 336, 473. 

Doellinger, Dr. (1867), 26, 28, 30, 31, 435; 
what he says as to the punishment in- 
flicted by Peter, 30. 

Domitian, emp. (81-96), 35, 108-110, 130, 
436, 457, 458; his assassination at Rome 
told, at the same time at Ephesus, 
by Apollonius of Tyana, no. 

Domna, Julia, wife of Septiraius Severus 
(210), lOI. 

Donaldson, Dr. (i860), 446, 465. 

Dositheus, "The Standing One," 120. 

Dubois. M. (1800), 438. 

Dumachus and Titus, 168, 169. 

Du Perron, translation of the Zend-Avesta 
[published in 1771], 188, 191, 192. 

Dupin (1688), 33. 72, 91, 113, 473- 

Durant [published in 1606J, 223. 

Easter, 412, 466, 467, 472, 474, 475, 
Ebionites r2d century], 27, 65-67, 70, 74, 

76, 91, 448. 
Egyptian imposter, 416. 
Eichhorn (1794^, 73, 355. 359. 360, 465. 
Eisenmenger, 132. 
Elders quoted by Irenaeus, 268. 
Electra, mother of Dardanus, 189. 
Eleutherus, Bishop of Rome, 458, 459, 473, 

481. 
Elijah, 84. 
Elizabeth, mother of John the Baptist, 66, 

145, 146, 151-154, 184- 



Elliott, Prof., X. 

Ellicott, Bishop (1856), 169, 225, 226, 240. 

Enoch and Elias, 243. 

Ephraim the Syrian (378), 350. 

Epiphanes (140), sketch of, 262. 

Epiphanius (385), iv ,11,65,67,71,81,83,88- 
94, 97, 98, 146-149. 172, 173, 222, 265, 266. 
272, 274, 275, 287, 288, 2Q4, 300, 323, 386, 
402, 453; references to uis writings, 65- 
67, 80, 83, 90-94, 97, 98, 146-148, 173, 
246, 265, 266, 274,276, 294, 300, 312, 320, 
323-325, 385, 402, 403, 463; he thought 
the Gospel of Cerinthus [A. D. 145], 
written before that of Luke, 385, 386. 

Epistles of New Testament, 40, 41. 

Erasmus (1520I, 80, 87, 92, 385; thought the 
Acts of Pilate written before the Gos- 
pel of Luke, 386. 

Esculapius, 129, 131, 437, 

Esoteric and exoteric doctrines, 434, 435. 

Essenes, 81-84. 

Eternal Gospel, 97. 

Eternal punishment, 430. 431, 438. 

Eucharist, 478; of ancient origin, 439. 

Eudocia, in. 

Eunapius (400), 113. 

Euodius (410), 148. 

Euripides, 445. 

Eusebius (325), 7, 8, 11, 14, 26, 32, 36, 38,62, 
65, 81, 82, 96, 97, 112, 116, 125, 136, 147, 
204, 249, 252, 254, 255, 257-259, 268-270, 
324-326, 392, 442-444- 448, 451, 452, 455- 
461, 471; references to and quotations 
from his works, 7, n, 13, 26, 32, 38, 65, 
81, 96. 116, 137-139. 148, 173, 221, 222,249, 
254, 259, 264, 268-270, 311, 312, 324, 325, 
327-334. 339, 385. 442. 447. 448, 451. 455- 
461, 466, 467. 469, 471, 475; value of his 
testimony as a witness, 327-337; his 
falsehoods and forgeries, 328; forgeries 



on Josephus, 328-332; forgery on Phle- 
gon, 332-335; forgei 
335; forgery 
forgeries, 336. 



gon, 332-335; forgery on Thallus, 334, 
535; forgery on Porphyry, 335, 336; other 



Euthymius (1120), 148. 

Evagrius (594), 50. 

Evaristus, Bishop of Rome, 479, 480. 

Ewald (1800), 3, 6, 55, 258, 317, 357- 



Faber [1840], 188-190, 193, 

Fabricius (1703), 3. 89, 96, 100, n8, 140, 204, 

325. 
Fall of man, an ancient doctrine, 438. 
False Gospels of Hesychius, 97, 99. 
False Gospels of Lucianus, see Gospel of 

Lucius. 
Farrar, 232, 391. 
Faustus, a celebrated Manicbaean bishop 

(400), 340-345, 399. 
Festus, governor of Judea (62), 38. 
Feuardentius, 60. 



548 



GENERAL INDEX. 



Final restoration, believed in by Origen, 

431. 
Fire in the Jordan, 260, 312. 
Fire worshipers, 168, 182. 
Fleury, 306. 
Flora (190), 352, 463. 
Florinus (177), 444. 
Fontenelle (1700), 336. 
Forbes' Oriental Memoirs (1800), 199. 
Freedom of the will, 428. 
Froude, the historian, 113, 128. 

Galba,emp. (68-69), 107. 

Gamaliel, 415, 416. 

Gelasius, decree of (494), 12, 71, 85, 87, 89, 

97-100, 149, 264. 
Gelasius, Pope (494), 71, 9o, 92, 99, 100. 
Genealogies of the Desposyni, 96. 
Genealogy of Jesus, see Jesus Christ. 
Genesis, 121. 
Gengis Khan (1220) 436. 
George, Bishop of Nicomedia, 149. 
Gerarchia Cattolica, the Roman Almanac, 

479. 
Germanus, Bishop of Constantinople 

(715), 148. 
Gestas, 228, 230, 231. 
Gfroerer (1850), 131. 
Gibbon (1780), 112. 
Gnostics and Gnosticism, 54, 88, 89, 90, 92, 

118, 252, 262, 263, 267, 319, 322, 324, 424, 

432, 463- 
Gobarus [6th century], 448. 
Golden Rule before Christ, 439. 
Gospel of Andrew, 89; written before 

Luke, ib. 
Gospel of Apelles, 80, 94, 320, 385, 386; 

written before Luke, 80, 320. 

Gospel of Barnabas, 94-96. 

Gospel of Bartholomew, 80, 89, 90, 385, 413; 
written before Luke, 80, 385. 

Gospel of Basilides, 80, 96, 253, 385, 386; 
written before Luke, 80, 386. 

Gospel of the Birth of Mary (a supposed 
gospel), nothing but a translation by 
Jerome of a portion of the Gospel of 
the Infancy, 244-246, 365, 468; this gos- 
pel was asserted by Jerome to be in 
the handwriting of Matthew, 72,244, 
351. 

Gospels,Canonical, the four, vii ,viii , 6, 10, 

29, 40-42, 54, 57-61, 72, 80, 81. 87, 142, 169, 
174, 196, 210-241, 253. 256, 264, 267, 273, 
307-309,314,315,324, 326, 337-340, 344,, 
373, 377, 379, 3^5, 423, 445, 448, 449, 452, 
453, 459, 460, 470, 471, 478, 82, 489; when 
written, 359; selected for the use of 
the churches from a large number 
of gospels, 10. 352; a support to 
Roman Catholic supremacy, 478, 482. 



Gospel of Cerinthus, 96, 99. 265, 266, 386, 
452; written before the Gospel of John, 
266; before Luke, 386. 

Gospel of the Ebionites, a version of the 
Gospel of the Nazarenes, 72. 

Gospel of the Egyptians, 78-88, 463; fre- 
quently cited by Clement of Alexan- 
dria, 81; written before Luke, 80, 81. 
385. 

Gospel of the Encratites, referred to by 
Epiphanius, 96. 

Gospel of Eve, a doubtful gospel, referred 
to by Epiphanius, 88, 91, 92. 

Gospels, the four Canonical, see Gospels, 
Canonical. 

Gospel of the Gnostics, properly no such 
gospel, though the term sometimes 
used; 97. 

Gospel or Harmony of Tatian. 12, 96, 
100, 339, 405; history of, 324, 326; not 
a harmony of the four Gospels, 339; 
based on the Gospel of the Hebrews, 
325, 455. 

Gospel of the Hebrews, 12, 15, 62-77,81 
84, 85, 90, 91, 96, 98, 118, 185, 259, 269, 
303, 312, 313, 317, 422; claimed by Je- 
rome and Epiphanius to be the Hebrew 
Gospel of Matthew, 62-69, 402, 403; 
written before the Canonical Gospels, 
80, 81, 385; used by Justin Martyr, 271; 
supposed to have been used by 
Tatian, 324, 325, 455; used by Hegesip- 
pus according to Eusebius, 448, 458, 
459. 

Gospel of the Infancy, attributed to 
Thomas, 54, 72. 88, 89, 144, 158, 163, 165, 
167, 169, 172, 174, 176, 178-188, 196, 197, 2I3» 
244-246, 3", 312. 339, 351, 363, 365, 40&, 
414, 451; written before Luke and Mat- 
thew, 80, 338; synopsis of its contents, 
167-172; testimony of the fathers, 172- 
174; compared with the first two chap- 
ters of Luke and Matthew, 175-187; 
origin and history of, 188-201. 

Gospel of James, same as the Protevan- 
gelion, 98, which see. 

Gospel according to John, 37, 39, 57, 142, 
193, 213, 214, 229, 240, 258, 271, 307, 315, 
318, 324, 338, 351, 353, 358, 359, 367, 368, 
370, 371, 373-375, 377, 378, 416, 445, 446. 
449, 450, 460, 463, 484, 489; references to 
and specific passages in, 213-219; 230, 
233, 302; written subsequent to Cerin- 
thus, 266; not known to Justin Martyr, 
307, 315; when written, 359; the first Can- 
onical Gospel mentioned in Christian 
history, 344, 489; radically different 
from the synoptics, 353, 354; critically 
examined, 394-40L 

Gospel of Judas Iscariot, 93,98; mentioned 
by Irenaeus, 93. 

Gospel of Jude, same as Gospel of Judas 
Iscariot. 

Gospel of Justin, sometimes employed to 
designate the gospel principally used 
by Justin Martyr, 98; this supposed to 
have been the Gospel of the Hebrews, 
ib. 



GENERAL INDEX. 



549 



Gospel of Life, a gospel of the Man- 
ichseans, 99. 

Gospel of Longinus, 99. 

Gospel of the Lord, same as the Gospel of 
Marcion, 98. 

Gospel of Lucius, one of the false gospels 
of Lucianus, so called; these pro- 
nounced apocryphal by the decree of 
Gelasius, 99. 

Gospel according to Luke, 4-7,9. i5, 16, 17, 
20, 41, 42, 57, 79, 80, 82, 87, 89, 142, 145, 
150-166, 173. 175-187, 193, 194, 196, 214, 
217-221,228-233,238, 239, 241, 253,263, 
275-303, 309-312, 320, 332, 338, 339, 354- 
366, 373-375, 377-396, 403-408, 410, 411, 
414, 416, 445, 449. 460, 464, 484; first two 
chapters compared with the Protevan- 
gelion, 150-159; with the Gospel of the 
Infancy, 175-187; references to specific 
passages in, 18,41, 55. 65, 80, 89, 150- 
158, 173, 175-187. 217-221. 228-233, 277- 
303, 309, 320, 380-385, 388-393, 394-396, 
403-407, 410, 411, 413. 414, 416; subse- 
quent to Apelles, 320; founded on the 
Gospels of Paul and Marcion, 6-14; 
written subsequent to Marcion, 287- 
303: when written, 360; critically exam- 
ined, 379-387. 

Gospel of Manes [3d century], same as 
the Manichee gospel, 99. 

Gospel of Marcion, iv, 3, 4, 5, 15, 20,41,42, 
98, 99, 185. 253, 275, 276, 286, 363, 379-384, 
386,392,408,449,460, 478; founded on 
the Gospel of Paul, 3, 4, written before 
the Gospel of Luke, 20, 287-303, 338, 
357, 384, 386; contained no history of 
the infancy and childhood of Christ, 



185, 382; the gospel reproduced, 276- 
286; the question of priority as be- 
tween Marcion and Luke, 287-303; 



Marcion's gospel interpolated by the 
author of Luke, 289-300, 363, 382-384. 

Gospel according to Mark, 4, 9, 12, 15, 19, 
42, 57, 65, 84, 85, 87, 213, 217, 218, 226, 
229, 239, 269, 270, 294, 302, 303, 308, 351, 
354-359, 373-375, 378, 388-396, 406, 414, 
445, 449, 452, 471, 484; references to 
specific passages in, 4, 18, 86, 212, 228- 
233,236,237,374, 410, 411; founded on 
the Gospel of Peter, 9; when written, 
359; critically examined, 388-393. 

Gospel according to Matthew, 4, 13, 15, 19, 
32, 33, 41, 42, 55, 57, 62-76, 79, 85, 90, 95, 
96, 146, 150, 159, 165, 166, 184, 186, 187, 
192-197, 214, 217-219, 224, 226, 229, 239, 
256, 268-270, 290, 291, 309, 332, 346, 351. 
354-359, 361-364, 372, 374, 375, 382, 387- 
389, 391, 402-414, 416, 446-450, 452, 456, 
471, 484; references to specific pas- 
sages in, 4, 13, 18, 19, 55, 57, 63-65, 67, 
85, 146, 159-166, 181-187, 227-236, 302, 374, 
375,377, 382, 394, 396, 400; first two chap- 
ters compared with Protevangelion, 
150-166; with the Gospel of the In- 
fancy, 175-187; an original Greek gos- 
pel, 30, 75, 346, 357; when written, 359. 
critically examined, 402-414. 

Gospel of Matthias, 80 , 92, 385; written be- 
fore Luke, ibid. 



Gospel of Merinthus, same as Gospel of 
Cerinthus, 99; referred to by Epi- 
phanius,386. 

Gospel of the Nazarenes, the same as the 
Gospel of the Twelve Apostles, 72^ 
90, 91. 

Gospel of Nicodemus, see Acts of Pilate. 

Gospel of Paul, one of the lost gospels of 
the first century, 3-7, 9, 13, 15, 85; the 
foundation of the Gospel of Marcion, 
3; also of the Gospel of Luke, 15, 

Gospel of Perfection, 88, 89, 91, 92, 169? 
mentioned in the Gospel of the In- 
fancy, 88, 169. 

Gospel of Peter, another lost gospel of 
the first century, 3, 7-15, 76, 85, 98, 147, 
259, 308, 313, 328, 449, 463, 482; was part 
of the material entering into the Gos- 
pel of the Hebrews, 76; supposed to be 
very similar to it, 12, 98; cited by Jus- 
tin Martyr, 8, 9, 308, 313; the basis of 
the Gospel of Mark, 10, 15, 388, 393; 
suppressed by the bishops in the sec- 
ond century to make place for the 
Canonical Gospels, 8, 460, 465. 482. 

Gospel of Philip, 89-91, 254. 

Gospel of Scythianus, 100. 

Gospel of Simonides, or of the Simonians 
(followers of Simon Magus), 100, 127. 

Gospel of Simon Magus, the same, 100. 

Gospels, the Synoptic, 353, 355-36o, 366, 
371, 373, 375, 389, 396, 410. 

Gospel of the Syrians, or the Syriac Gos- 
pel, probably same as the Gospel ac- 
ording to the Hebrews, 62, 91. 

Gospel of Thaddaeus, 100, 324. 

Gospel of Thomas, same as Gospel of the 
Infancy, 79, 167, 172, i73, 198, 385- 

Gospel of Truth, 100, 267, 452; referred to 
by Irenaeus, 452, 453. 

Gospel of the Twelve Apostles, another 
name for the Gospel of the Hebrews, 
66, 68. 79, 80, 317, 385; and the same as 
the Gospel of the Nazarenes, 72, 90, 91. 

Gospel of Valentine, the same, 267. 

(For other Gospels, see Clementine, Acts, 
Eternal, etc.) 

Grabe, Dr. (1710), 80, 87, 93-95, 259, 260, 
306, 352, 463, 473. » 

Graves, Kersey (1876), 439. 

Gregory Nazianzen (380), 36, 259. 

Gregory Nyssen (380), 36, 148, 149, 246, 312, 
392. 

Griesbach (1800), 213, 270, 288, 303, 390. 

Grotius (1640), 80, 87, 204, 385. 

Grynseus (1600), 60, 152, 154, 313. 

Guericke (1833), 51, 270. 

Gymnosophists, 107. 

Hades, 422. 

Hadrian, emp. (117-138), 83, 130, 255, 442; 
letter to Servianus, 83. 



550 



GENERAL INDEX. 



Hagenbach (1840), 432. 
Hahn (1830), 275, 277, 288, 382, 383. 
Hannah, the prophetess, 168, 179. 
Heathen writers, 485. 

Hegesippus C185), 62, 74, 91, 271, 447, 448, 
455-460; the nrst Jewish historian, 456, 
457; sketch of 447, 448. 

Heliodorus (400), a Catholic bishop, 244- 

246. 
Helkesaites, 97. 
Henault (i744), 480. 

Heracleon (190), 11, 259, 460, 463; used the 
Gospel of Peter, 463; notice of, 463. 

Herbert (1634), 438. 

Hercules, 112, 437, 

Heresies and heretics, 251-254. 

Heresy defined by Dr. Lardner, 251. 

Hermas, companion of Paul, 264. 

Hermas, 2d (145), 263-265, 432 ; sketch of, 
263, 264; the Shepherd or Pastor of 
Hermas, a celebrated book in the early 
age of the church, 59, 264, 265, 432, 464, 
465. 

Hermas, 3d (200), 468. 

Hermippus(B. C. 270), 189. 

Hermodorus (B. C. 450), 189. 

Hermogenes (180), 447, 467, notice of, 447. 

Herod Agrippa, 328, 329. 

Herod the Great, xiii, 18, 19. 146, 162, 163, 
165, 168, 174, 181-184, 195, 331, 363, 364, 
373. 383. 

Herod the Tetrarch, 16, 18-20, 66, 67, 210, 
238, 239. 

Herod, half-brother of Herod the Tetrarch, 
18, 19. 

Herodias, 18-21. 

Herodotus (B. C. 450), 445. 

Hesiod (B. C. 800), 445. 

Hierocles (305), 102, 116, 130. 

Higgins, Godfrey (1830), 439. 

Hilary (39o), 148, 349- 

Hilgenfeld, 50, 277, 308. 

Hindus and Hindu religion, viii, 190, 191, 
194-201. 

Hippocrates (B. C. 400), 342, 343. 

Hippolytus, restored by Esculapius, 437. 

Hippolytus (2,d cent.), 252, 253, 266. 

Historical evidence, its proper place, 345. 

History of Joseph the carpenter, 242, 243. 

Holy Spirit, or Holy Ghost, 21, 29-31, 63, 
66, 69, 80, 95, 153, 154, 159, 178, 181, 237, 
280, 296, 309, 312, 437, 438, 478; the 
Holy Ghost of the feminine gender, 
63, 69, 98. 

Homer, ix, 105, 109, 114, 370, 445. 

Hug (1808), 398, 465. 

Hyde (1700), 191, 192. 

Hyginus, Bishop of Rome, 263, 481. 



Ignatius (115), .47-50, 53, 60, 61, 71, 74, 424, 
430; his epistles, 47-51, 76, 212, 420; 
swollen from 12 to 100 pages, 213; their 
genuineness considered, 48-52; refer- 
ences to and quotations from, 53-55. 

Epistle to the Ephesians, 47, 53, 59. 

Epistle to Polycarp, 47, 55-57. 

Epistle to the Romans, 47, 48, 52. 

Cureton or Syriac epistles, 48-52, 54, 212; 
these the genuine epistles, 212. 

Vossian Epistles, 47, 51, 59. 

Epistles ascribed to Ignatius: 
Epistle to the Magnesians, 47. 
Epistle to the Philadelphians, 47. 
Epistle to the Smyrnaeans, 47, 71, 76, 

434. 
Epistle to the Trallians, 47. 
Eight others formerly attributed to 
him, 47. 

Martyrdom of Ignatius, 48-51, 55. 

Ignatius, Patriarch of Antioch (1562), 35. 

Immaculate or miraculous conception, 14, 
21, 30, 34, 44, 53, 61, 86, 145, 147, 192, 193, 
273, 309. 310, 361, 421, 483, 489; first al- 
lusion to, extant, 53, 54, 420; immacu- 
late conceptions, 192, 436. 

Immersion as baptism, 433, 439. 

Immortality of the soul, 428. 

Imperfect commentary on Matthew, 198. 

Infant baptism, 433. 

Inherited guilt, 430. 

Inspiration, 432. 

Intermediate state, 431. 

Internal criticism, its proper place, 345. 

Intolerance, 434. 

Irenaeus (190,) 6, 7, 9, 13, 33, 35, 51, 57, 60 
93, 94, 118, 134. 172, 252-254, 269, 400, 413, 
423, 432. 452, 453, 455, 458, 463, 470-473, 
475-482, 486, 487; references to and quo- 
tations from his writings, 6, 33, 53,93,ii8, 
134, 172, 252-254, 261-264, 266- 268, 35i, 
352, 367-370, 371, 413, 432, 440,. 441, 475, 
476; the first writer who mentioned the 
four Gospels, 344, 367, 368, 434; the first 
who acknowledged the supremacy of 
the Church of Rome, 482. 

Isaiah, 69, 209. 

Isidorus (150), notice of, 266. 



Jairus' daughter, 141. 

James, Epistle of, 38, 39. 

James the son of Alpheus, called James 
the Less and James the Just, 31, 37, 38, 
144, 146, 205, 274, 376, 418: whether he 
was brother to Jesus, uncertain; 37. 

James, the brother of the Lord, 37, 38, 68, 
147, 170, 242; death of, 37, 38, 456-458. 

James, surnamed Panther, 147.^ 

James the"] son of Zebedee, brother to 
John, called also James the Elder, 8, 9. 
37, 38, 66, 85. 



GENERAL INDEX. 



551 



Jerome (400), 4. 25, 28, 63, 64, 67-73. 76, 80- 
82, 84, 87, 89, 90, 92, 97, 173, 204, 244- 
246,259, 264, 266, 273, 349, 351, 365, 392, 
400, 402, 403, 442, 468; specjal refer- 
ences to and quotations from his writ- 
ings, 25, 63, 67-72, 79-84. 92, 97, 244-246, 
257, 264, 272, 312, 320, 385, 386, 442. 

Jesus Christ, Ascension of, 27, 236, 238, 

376. 
Baptism of, 16, 66, 68, 172, 173, 181, 312, 

319, 357, 369. 
Birth of, 21. 53, 146, 148, 151, 157, 162, 166, 

175, 176, 1S5, 194, 305, 332, 362-366, 372. 
Born in a cave, 146, 149, 157, 159, 165, 175, 

176, 195, 3". 312. 

Brothers and sisters of, 13, 147. 

Canonical history of, 361-378. 

Circumcision of, 177, 185. 

Conception of, see miraculous or immac- 
ulate conception. 

Crucifixion of, 22, 70, 130, 202-236, 238, 
241,247-251,254, 285, 299, 313, 314,332- 
335, 354, 357, 372-375. 396. 

Divinity of, 21, 203, 217, 397, 424. 

Genealogy of, 65, 309, 361, 362. 

Infancy and childhood of, 158, 163, 167 
201, 244, 362-366. 

Ministry of, 7, i3, 22, 276-285,353, 366,373. 
400, 414, 434, 488. 

Miracles of, see miracles. 

Relatives of, 96. 

Resurrection of, 15, 29, 44, 61, 68, 71. 77, 
86, 87, 208, 234-240, 247, 248, 259, 286, 300, 
354, 376-378, 396, 421-423, 433-488. 

Jewish Christians, 27, 74, 76. 77, 397, 424, 
432, 447, 459, 460. 

Jewish Institutions, 432. 

Jewish Superstitions, 131, 132. 

Joachim, father of Mary, 144, 145, 

John the Apostle, 9, 35, 37, 66, 84, 85, 97, 
100, 255, 266, 269, 274, 307, 351, 368, 369, 
396-400, 471, 478, 488; his writings, 35, 
265, 266; the gospel attributed to him, 
see Gospel of John; ist Epistle of 
John, 35; 2d and 3d Epistles of John, 
35, 36, 39, 258, 464; Apocalypse or Rev- 
elation of John, see Apocalypse. 

John the Baptist, 15-21, 66-68, 146, 195, 209, 
382, 388, 410. 

John the Presbyter (130), 36, 258, 265, 269, 
270, 396, 452; notice of, 258; supposed 
to have written the Rerelation, 36; 
also believed to have been the author 
of the Epistles of John, especially the 
2d and 3d, 258. 

John of Parma [13th century], 97. 

Jones, Rev. Jeremiah (1726), 9, 12, 14, 36, 

75, 86, 89, 93, 149. 173, 174. 204, 326, 3B5, 

386, 403, 487. 

Jones, Sir Wm. (179°), ix, 190. 
Jortin, Dr. (1750), i39, 336. 
Jose, brother of Christ, 148, 170. 



Joseph of Arimathea, 207-209, 226, 234, 243, 
299, 377, 395- 

Joseph, the father of Jesus, 10, 11, 14, 67, 
87, 145-147, 152, 155-157, 159-162, T68-170, 
173-175, 179, 180-186, 204, 205, 207-210, 

242, 244, 261, 266, 309-311, 361-363, 366. 

Joseph the Carpenter, history of, 242, 243. 

Joseph, who found the Gospel of Mat- 
thew, 67. 

Josephus (70), xiii, 16-20, 37, 38, 82, 132, 

183, 328-332, 364, 365, 398, 409, 416. 
Judas Iscariot, 31, 39, 66, 93, 169, 170, 205, 

243, 268, 371, 400, 410, 417. 



Judas Thaddseus, called aiso Lebbaeus, 31, 
39, 390; whether he was Judas, the 
Lord's brother, uncertain, 39. 

Judas of Galilee, 398. 

Judas, the Lord's brother, 147, 457. 

Jude, Epistle of, 36, 39, 464. 

Jude, the son of James, probably not the 
same as Judas Thaddaeus, 390. 

Julia Domna, loi. 

Julian, Emperor (361), 222. 

Julius Africanus (200), 335, 469. 

Julius Capitolinus [3d century], 138. 

Julius Cassianus, see Cassianus. 

Juno, miraculous conception by, 436. 

Jupiter Pluvius, 138. 

Justification by faith, 429, 

Justin Martyr (150-160), 12,14, 30, 73, 74,98, 
118, 131, 133, 134. 149, 159, 172, 202-204, 
225, 249, 250, 252, 259, 270, 271, 304-318, 
334, 335, 339, 383, 423, 425, 426, 454, 483, 
486, 487; references to and quotations 



from his writings, 8, 9, 118, 131, 249,252. 
304-376, 423, 425, 426, 428, 430-434; did 
not mention the canonical gospels, 307; 



was acquainted with and used other 
gospels, 309-317. 



Kennedy, Col. Vans, 200, 201. 
Kitto (1850), 347. 



Lactantius (310), 11, 130, 136, 259, 260, 335, 

487. 
Lampridius (310), 112. 
Landon's Manual of Councils, 24, 37. 

Lardner. Dr. (1727), 7, i7, 21, 29, 78, 93, 
102, 118, 140, 251, 259, 262, 267, 272, 284, 
320, 321, 323, 329, 330, 332, 364, 443. 
446, 447. 

Lassen, Christian, viii, ix. 

Latin versions, 346-349. 

Leclerc (1716), 204. 

Legal priesthood of Christ, 99. 

Less, Dr. (1768), 58, 59, 256, 265. 

Letter of Pontius Pilate, 247. 

Lightfoot, Dr. (1875). 48, 49, 5i, 52, 132. 

Linus, Bishop of Rome, 477-479, 482. 



552 



GENERAL INDEX. 



Lipsius, 52. 

Literary accretion, 212-224, 227, 229, 231, 

290-303, 358-360; rule stated, 357. 
Loeffler (1800), 288, 347, 348, 425,426. 
Logos, 168, 193, 317, 435, 438. 
Loss of evidence, 450-461. 
Lost gospels, 1-15, 62-100, 185. 
Luebke, 222. 
Lucian, author of the Dialogues (165), 97, 

113, 128, 129, 320-322, 454, 455. 
Lucius Charinus, Lucianus, Lucanus, 

Leucius, Lucian, etc., see Seleucas. 
Luke, 79, 351; see Gospel of Luke. 
Luna, wife of Simon Magus, 120. 
Luther (1530), 39. 
Lysanias, Tetrarch of Abilene, 16. 



Maffei (1588), 198. 

Magi, 146, 157, 162, 163, 168, 181, 182, 185, 
188, 191-193, 197, 198, 363, 436. 

Mahabad, same as Menu, or Buddha, 190. 

Maim berg, 328. 

Malalas (600), 50. 

Malcolm (1839), 190. 

Manichaeans, 99, 340. 

Manichaeus, or Manes [3d century], 91, 342. 

Manuscripts of the Gospels, 350, 351. 

Manuscripts in Luke, 380. 

Manuscripts of the New Testament, 213, 
454. 

Marcellians, 322. 

Marcellina (160), notice of, 322; her writ- 
ings lost, 455. 

Marcellinus (300), 112. 

Marcia (183), notice of, 447. 

Marcion (145), iv, x, 3-5, 13, 98, 270, 272-305, 
306, 317, 319, 324, 348, 349, 360, 429, 449, 
453» 454, 464, 486; New Testament of, 
see New Testament; Gospel of, see 
Gospel; his writings and doctrines, 
273; did not corrupt the Gospel of 
Luke, 287, 288; knew nothing of it, 275, 
303. 

Marcosians, 172, 440. 

Marcus (170), sketch of, 440, 441; his writ- 
ings have perished, 455. 

Marcus Aurelius, see Aurelius. 

Mariamne, daughter of Simon the High 
Priest, 18. 

Mariamne, who was changed to a glass 

chest, 140. 
Mark, the Evangelist, 9, 10, 81-85, 269, 270, 

350, 452. 
Marolles (1650), 439. 
Mars, conception of, 436. 
Marsh, Bishop (1802), 58, 73, 74, 287, 350, 

356, 403, 413, 444. 



Mary, the mother of Jesus, 10, 54, 67, 87, 
145-148. 151-163, 168-184, 195, 205, 214, 
242, 244, 266, 309, 310, 361-363, 478; some- 
times called the mother of James, 242. 

Mary, the sister of Jesus, 148. 

Mary Magdalene, 239, 354, 362, 378, 395. 

Matarea or Mathura, 169, 195. 

Maurice (1795-1800), 194-197, i99, 437. 

Matthew, 66, 67, 71, 72, 75, 76, 244, 245, 446, 
452. 

Matthias, 417. 

Maximilla, a prophetess (190), 465. 

Maxim us, the Mgean [ist century], 103. 

Maximus, Bishop of Jerusalem (200), 443, 
467. 

Maximus, emp. (235-238), 222. 

Mayerhoflf, 51, 308. 

Melitine Legion, 138. 

Melito, Bishop of Sardis (177), 444. 

Memoirs of the Apostles, alluded to by 
Justin Martyr, 99, 308, 317. 

Menander (120), sketch of, 251, 252. 

Menu, same as Buddha, 190. 

Meragenes, 103. 

Mercury, the Logos, 438. 

Messiah, doctrine of the, 16, 166, 435. 

Methodius, Bishop of Tyre (300), 223. 

Michaelis (i777),39, 58, 59, 72,73,74, 212, 
232, 266, 287, 356, 387. 393, 444. 

Middleton (1752), 133. 

Midwife of our Savior, Book of, 99. 

Mill, Dr. (1707), 12, 14, 72, 81, 87, 93, 259, 416. 

Millenarianism, 268, 432. 

Miller (1840), 253, 

Milman (1850), 232. 

Miltiades (157), 443. 

Minucius, Felix [3d century], 136, 335. 

Minucius, Rescript to, 255. 

Miracles and miracle-workers, 30, 42, loi- 
127, 146, 191, 248, 249, 436. 

Miracles of Apollonius [ist century], 104- 
III, 115, 116. 

" of Simon Magus, 120-127. 

" of the Fathers, 133, 134, 137. 

" of Paul, 30. 
of Peter, 33- 

" in the church, 133-142, 421, 

" of the New Testament, 140-142. 

♦' of Christ, 15, 30, 43, 44, 61, 70, 77, 
86, 87, 102, 141, 142, 143, 173,206, 
207, 214-224, 240, 247, 248, 266, 
276-298, 314, 315, 451, 488; first 
reference to, according to 
Eusebius, 255; first reference 
to, extant, 257, 421; not prob- 
able that Christ claimed to 
perform miracles, 421. 

" of Jesus in his infancy and boy- 
hood, 89, 168-172, 183. 



GENERAL INDEX. 



553 



Miraculous or immaculate conception, x, 

21, 195. 
Mithras, a god of Persia. 437. 
Modestas (176), 443. 
Mohammed (620), 95. 
Montanists and Montanism, 323, 455, 473; 

Tertullian a Montanist, 473. 
Montanus (170), 323, 455. 
Moor, Major, ix. 
Moses [B. C. 1500], 122, 178, 189, 206, 278, 

279, 283, 294, 297, 310, 396, 397, 407, 425, 

445. 
Mosheim (1726), 42, 117, 118, 266. 
Moyle (1720), 138, 321. 
Mozley, 143. 

Muratori (1672), 464, 465. 
Muratorian Fragment, 34, 263, 463-465. 
Musanus (176), 443- 

Narcissus, Bishop of Jerusalem (195), i39. 
466. 

Narrative of Joseph of Arimathea, 243. 

Nathan's embassy, 248. 

Nathaniel, apostle, 39. 

Nazarenes, 7, 11, 14, 63, 65, 67-70, 72-74, 76. 

Neander (1840), 37, 270, 304, 320, 422, 431, 
432, 476. 

Nero, emp. (54-68), 106, 125-127, 247. 

Nerva, erap. (96-98), 108, iii. 

Newman, Cardinal (1840), 138, 139. 

New Testament, 36, 39, 58, 80, 85, 102, 265, 
267-269, 316, 341, 343, 346, 349, 350, 352, 
417, 429, 442-445, 459. 463. 483, 488, pub- 
lished by the Roman Catholic church; 
478, 484. 

New Testament of Eusebius, 36. 

New Testament of Marcion (145), 28, 478; 
the first ever published, 274, 453; what 
it contained, 274. 

Nicephorus, the historian (800), 90, 95, 
222. 

Niceta, a brother of Clement of Rome, 44, 
119, 124, 

Nicodemus, 119, 206-210, 225, 226, 234. 

Niemeyer, Dr. (1790), 72. 

Nimrod, 438. 

Noetian Controversy, 469. 

Noetus (200), notice of, 467, 468. 

Norton (1846), 12, 34, 39, 74, 84, 88, 91, 306. 

CEcumenius (950), 11, 268. 

Old Testament, citations from: Genesis, 
121; Exodus, 121; Deuteronomy, 341; 
Psalms, 28, 94, 399; Proverbs, 458; 
Isaiah, 141, 174, 311, 367; Jeremiah, 163, 
164, 383; Hosea, 183; Micah, 165, 177, 
183; Zechariah, 383. 

Olshausen (1830), 383. 

Omito, a Chinese god, 438. 



Onisephorus, 33. 

Ophites, 88, 91, 440. 

Oracles of Christ, by Matthew, 3, 13-15, 41, 
75, 76, 85, 253, 269, 270, 357, 393, 414. 

Ordination of Clement of Rome, 31, 42. 

Origen (230), 10, 11, 14, 43, 51, 63, 64, 68, 79, 
80, 84, 87, 92, 93, 135, 140, 144, 146, 147, 
149, 259, 301, 385, 422, 423, 430, 431, 460, 
463, 485; references to and quotations 
from his writings, 10, 79, 92, 131, 135, 147, 
172, 173, 256, 259, 264, 311, 312, 332, 333, 
352, 385, 428, 435- 

Original Acts of Pilate, 250. 

Original sin, 430, 438. 

Ormuzd, a Persian god, 438. 

Orpheus [B. C. 1200], 112, 445, 

Oschedermah and Oschederbami, 191, 192. 

Osiris, of Egypt [B. C. 2000], 437. 

Otho, emp. (69), 107. 

Otto (1150), 304. 



Page (1650), 304. 

Palmas (196), 467, 475. 

Pamphilius (300), 67. 

Pandava, ix. 

Pantaenus (180), 90, 413, 414, 447, 456. 

Papias, Bishop of Hierapolis (125), 13, 14, 

65, 74, 258, 267-270, 351, 432, 452, 453, 484; 

sketch of, 268-270. 
Paschal Chronicle [7th century], 446. 
Paschal Controversy, 384, 446, 447. 
Paschal Supper, 384. 
Paul the Apostle, 3-6, 13, 14, 21-30, 32, 33, 

45. 59, 91, 95, 127, 256, 260, 262, 264, 273- 

275, 287, 316-318, 357, 376, 413, 417-419. 

424, 433, 437, 445, 448, 450, 453, 454, 459, 

464, 471, 476-478, 482, 484, 486; Paul a spir- 
itualist, 29, 45, 140, 376, 422, 423,429, 442, 
Epistles of Paul: 

Epistle to the Colossians, 274, 433. 

ist Epistle to the Corinthiansi 4, 27, 
44, 59, 68, 274, 448. 

2d Epistle to the Corinthians, 27, 30^ 
274, 424, 448. 

Epistle to the Ephesians, 28, 59, 274. 

Epistle to the Galatians, 5, 23. 27, 418, 
419. 

Epistle to the Hebrews, 28, 39, 464. 

Epistle to Philemon, 274. 

Epistle to the Philip plans, 59, 274, 424. 

Epistle to the Romans, 4, 27, 30, 264, 
274, 422. 

ist Epistle to the Thessalonians, 274. 

2d Epistle to the Thessalonians. 4, 241, 
274. 

Epistle to Timothy I, 28, 477. 

Epistle to Timothy II, 28, 477. 

Epistle to Titus, 28. 
Paul of Samosata (200-260), 467. 



554 



GENEEAL INDEX. 



Paul of Thebals, an Egyptian, the first 
Christian monk, 84. 

Paulina, sister of Hadrian, 83. 

Pauline Gospels, 88, 91, 92, 94. 

Paulus and Papinian (210), 101. 

Pearson, Bishop (1672), 148, 204. 

Pehlvian and Parsian Books of the Per- 
sians, 191. 

Pepuzians, a sect who permitted women 
to baptize, 324. 

Peregrinus (150-169), sketch of 320-322; his 
writings have perished, 454. 

Perpetua, story of, 26, 140. 

Persian history of Christ, 100. 

Persians, and Persian religion and mythol- 
ogy, 188-194, 199, 451. 

Peshito version, 34-36, 39, 346, 349, 350. 

Peter, 7-15, 23, 27, 3o-34, 42, 43, 44, 66, 71, 83, 
119-127, 191, 238, 247, 259, ?62, 269, 274, 
277, 279, 284, 293, 294, 317, 354, 378, 393, 
399, 400, 403, 407, 410-413, 417-419, 443, 
450, 459, 471, 476-482; the first bishop of 
Rome, according to Catholic author- 
ities, 479-481; but not so stated by 
Irenaeus, 481; his discussion with 
Simon Magus, 121-124; dispute with 
Simon before Nero, 125-127; did Peter 
go to Rome? 32, 33; Epistles of Peter, 
34. 
ist Epistle of Peter, 34. 
2d Epistle of Peter, 34, 36, 39. 
Epistle of Peter to James, 259. 

Peter, book of the doctrine of, 76, 259, 260. 

Peter, book of the preaching of, 11, 76, 83, 
259, 260, 270, 466; written by Mark, 83. 

Petrine Gospels, 84. 

Philip, apostle and evangelist, 3, 90, 91, 
140, 269, 357. 

Philip, Tetrarch of Trachonitis, xiii, 16, 18. 

Philip, a writer (170), 323. 

Philo Judseus [ist century], 81-83, 318, 426. 

Philostratus (210), loi-iii, 322. 

Philumene [2d century], 320. 

Phlegon (150), 83, 332-335. 

Photius (877), 99, 222, 448. 

Pilate, death of, 248. 

Pilate, Pontius, 16, 20, 33, 202-210, 214, 224, 
226-228, 230, 233, 234, 247, 248, 299, 305, 
313, 314, 354, 372-374; 383; Letter of, 
247; giving up of, 248; newly discov- 
ered Acts of 249, 250. 

Pinytus (i75),443- 

Pious frauds, prevalent among the fath- 
ers, 487. 

Pistis Sophise (200), 468. 

Pitrat, 437, 438. 

Pius 1, Bishop of Rome, 263, 465, 481. 

Pius IX, Pope (1846), 479. 

Plato [B. C. 375), 103, 343. 436, 438, 445- 

Pliny the Eider (75), 189. 

Pliny the Younger (105), 424. 



Plutarch (100), 189,438. 

Polycarp (116), 48, 52, 55, 57, 61, 268. 371, 

474; Epistle to the Philippians, 51, 55, 

56, 59, 429, 474; 475. 
Polycrates, Bishop of Ephesus (196), 467, 

475. 
Polytheism, 121, 425. 
Pontius Pilate, see Pilate, Pontius. 
Popes, or Bishops of Rome, to A. D. 200, 

477-482. 
Porphyry (3oo),335,336, 486; wrote against 

the Christian religion, 335; his works, 

destroyed by order of the Emperor 

Constantine, 335, 336. 
Potter's Antiquities (1700), 438. 
Praxeas (200), 468. 
Preaching of Paul, 11, 259, 312, 466. 
Predestination, doctrine of, 429. 
Prideaux, Dr. (1700), 190. 
Priestley, Dr. (i793), 3i7,323. 
Procla, wife of Pilate, 247. 
Proclus, 32. 
Prodicians, followers of Prodlcus, 91; a 

Christian sect who had the secret 

books of Zoroaster, 193, 254. 
Prodicus (120), 193, 254, 451. 
Prometheus, 104, 437. 
Protevangelion, or Book of James, 10, it, 

98, 144-166, 168, 175, 176, 181-188, 303, 331, 

361, 444; Justin Martyr acquainted 

with it, 309-311; written before Luke 

and Matthew, 150-166, 339. 
Proverbs of Xystas, 258. 
Providence, doctrine of, 431. 
Pseudo-Matthew, 243. 
Ptolemaeus (190), 369; letter to Flora, 352, 

463. 
Punishment, endless, see Eternal. 
Punishment, nature and object of, 431. 
Puranas, sacred books of the Hindus, 199- 

201. 
Pythagoras [B. C. 530], 103, 104, 254, 436, 

445. 



Quadratus (126), Apology of, 255, 451,452; 
Epistle of Diognetus attributed to, 270. 
Quexalcote, 436, 437, 438. 



Rachel, mother of Simon Magus, 119, 123. 
Recognitions, 27, 42, 43, 44, 119-127, 190, 271, 

272, 433, 434. 479; attributed to Barde- 

sanes, 447. 
Regenerating grace, 430. 
Renan, 98. 

Report of Pilate, 204, 247. 
Resurrection of Christ, see Jesus Christ. 
Resurrection of Saviors, 437. 
Revelation, 97, 274, 478. 
Revelations of Adam, 97. 



GENERAL INDEX. 



555 



Revelations of Antichrist, 260. For other 
Revelations, see Apocalypse. 

Reville, Albert, 112, 116, 436. 

Rhodon (195), 466. 

Ritschl (1850), 277. 

Roman Catholic Hierarchy, 400, 410, 412, 
417-419, 449, 450, 474-482. 

Rosenraueller (1800), 74- 

Routh (1814), 441. 

Rufinus (410), 43. 427, 479- 



Sabbath, the, 432, 433. 

Sabellians and Sabellianism, 80, 86, 427. 

Sabellius (200-250), 467. 

Salome, 78, 79, 85, 87, 146, 462; a daughter of 

Joseph, 148, 
Sanday,Rev. Mr. (1876), 49, 54, 57. 359, 389, 

393. 
Sapphira, 30. 
Saturninus (125), 251, 252. 
Sayings of Christ, 54-57, 121, 253, 258, 308, 

315, 316, 402, 445, 453, 460. 
Scaliger (1600), 138, 32S, 335. 
Schleiermacher (1820), 150-152, 154, 156-159, 

177, 187, 224, 288, 303, 356, 360, 364, 366, 

379, 381, 389, 390, 392, 406-408. 
Schmidt, J. Alexander, 288. 
Scholten, 50. 
Scripture, when the term applied to New 

Testament books, 488. 
Secrecy of the Christians, 434, 435. 
Secret books of Zoroaster, 193, 254. 
Seleucas, otherwise Leucius, etc. (200), 

244-246, 415, 468. 
Semedo, Alvarez, 436. 
Seraisch, 304. 
Semler (1783), 288, 346. 
Serapion, Bishop of Antioch (190), sup- 
pressed the Gospel of Peter, 7, 460, 465, 

482. 
Serapis, 83, 136, 173. 
Serarius (1600), 84. 
Servianus, 83. 
Sesostris [B. C. 1400], 438. 
Severus, Alexander, emp. (222-235), 112, 

222. 
Severus, Septimius, emp. (193-211), 100, 473. 
Shedd, Dr. (1871), 427, 429, 430. 
Shepherd of Hermas, see Hermas. 
Shepherds, the, 176, 177, 185, 363. 
Sibylline Oracles, 259, 260. 
Sidonius ApoUinaris (475), 113. 
Sike (1700), 167. 
Simeon, 168, 178, 179, 208, 209. 
Simeon, second Bishop of Jerusalem, 457, 

458. 
Simeon, brother of Jesus, 148, 157. 



Simon the Cyrenian, 254, 373. 

Simon, Father (1689), 72, 385. 

Simon, the high priest, 18. 

Simon Magus, 43, 117-127, 247, 251, 252, 421; 

discussion with Peter, 121-124; before 

Nero, 125-127; his death, 127. 
Simon Peter, see Peter. 
Simon Zelotes, 31, 66. 
Siva, third member of the Hindu trinity, 

437. 
Sixtus I, Bishop of Rome, 480, 481. 
Sixtus Senensis (1560), 260. 
Slaughter of the children, 146, 163, 183, 185, 

198, 205, 363- 
Socrates, historian (440), 312. 
Son of God, common among the ancients, 

436. 
Sosiosh, a prophetic son of Zoroaster, 

192. 
Soter, Bishop of Rome, 323, 458, 481. 
Soterichus Oasites, 112. 
Soul, nature of the, views of TertuUian 

and Origen, 428. 
Sousa, Alfonso, 199. 

Sozomen, historian (439), 84, 174, 222, 312. 
Spanheim (1680), 84, 204. 
Spiritualism, 45, 135, 376. 
Sprinkling, 438. 

Stars, 54, 188-193, 436; the Jews believe 
them to be animated beings, 131; so 
also Origen, 136; the star in the east, 
162, 163, 168, 182, 188. 

Statue of Christ, 222. 

Stephanus, who assassinated Domitiaa 

no. 
Stowe, Prof. (1867), 337, 385- 
Strauss, (1865), 89; 
Stroth (1780), 73, 74. 
Suetonius (125), 125, 127. 
Suidas [loth century], 95, in. 
Sunderland, Rev. Dr., 32. 
Sunderland, J. T. (1878), 27, 357- 
Supernatural Religion, 30, 49- i3i, 277, 3o8. 

442. 
Symmachus (200), 468. 
Syriac documents, 260, 444. 
Syriac epistles, see Ignatius. 
Syriac New Testament in 1562, 35, 36. 
Syriac Version, 36, 38, 39, 51, 62, 444. 

Tacitus [Annals, 117], 372. 

Tamerlane (1400), 436- 

Tanaquil Faber (1665), 330. 

Tatian (170), vii, 7, 12, 324; sketch of, 324- 
326; used the Gospel of the Hebrews, 
74, 271, 324; his writings lost, 455; did 
not believe in the immortality of the 
soul, 428. 



556 






GENERAL INDEX. 



Targums, 131. 

Tattam, Archdeacon (1842), 47. 

Taxing under Cyrenius, 157, 175, 185, 331, 
332, 364, 365. 

Tayler,Rev. J. J.,465. 

Telesphorus, Bishop of Rome, 480. 

Tertullian ("200-210) and his writings, 5, 6. 
14, 25, 28, 34, 35, 135-138, 142, 146, 147. 
149, 203, 204, 225, 226, 249, 272-276, 287- 
289, 295, 320, 321, 323, 335, 346-349. 392, 
427, 428, 430-432, 434. 453. 470-473. 476, 
477, 484, 486. 

Tertullian v. Marcion, 5, 6, 9, 142, 272, 295, 

301, 348, 349, 423, 432. 
Testaments of the Twelve Patriarchs, 59. 
Thaddeus, the apostle. 66. 
Thales [B. C. 575], 445- 
Thales Milesius, 104. 
Thallus (220), 334, 335, 469. 
Thecla, 25. 
Themistius (380), 138. 
Theodore of Mopsuestia (394-429), 32. 
Theodoret (430), vii, viii, 7, 94, 118, "^25, 

326. 
Theodorus Lector [6th century], 95. 
Theodosius the Great (390), 210. 
Theodotus (192), 259, 466; used and cited 

the Preaching of Peter, and taught 

that Christ was a man only, 466, 467. 

Theophilus of Antioch (180), 136, 335, 344, 
387, 428, 446; first writer who men- 
tioned any of the four Gospels, 344, 
396. 

Theophilus, Bishop of Csesarea [3d cen- 
tury], 475- 

Theophylact (io75), n, 80, 87, 147, 148, 222. 

Therapeutse, 81-84, 86. 

Theudas,33i,4i5. 

Thilo (1850), 275, 276. 

Thirlby (1750), 336. 

Thomas, apostle and evangelist, 167, 197- 
199, 240. 

Tiberius Cassar, emp. (14-37), 16, 17, 20, 
22, 202, 203, 210, 247, 248, 289, 313, 314, 
332, 333. 372. 

Tillemont (1690), 113, 116, 306, 473. 

Timotheus, 91, 99. 

Tischendorf (1850), 29, 41, 74, 95, 242, 267, 
271, 310-312, 314, 317, 324. 

Titus, emp. (79-81), 107, 115, 248. 

Tod, Col. (1825), ix, 194, 436. 

Toland (1700), 28, 34, 74, 93, 95, 259, 266. 

Total depravity, 429. 

Tradition as evidence of the Gospels, 343, 
344, 349. 

Traditions of Matthias, 92, 253. 

Trajan, emp. (98-117), 49-51, 369. 

Transubstantiation, 434. 

Trench, Archbishop (1863), 142. 



Ulpian (210), loi. 

Valens, 60. 

Valentinus (150), 440; sketca ai, 267; had a 

gospel; his gospels and writings lost, 

452, 453- 
Valesius (1660), 138, 328. 
Vallancey (1800), 193. 
Van Dale (1700), 336. 
Varro [B. C. 50], 343- 
Vero (200), 467. 

Veronica, 207, 221, 223, 248, 249, 
Vespasian, emp. (69-79), 107, 132, 249. 
Victor, Bishop of Rome, 447, 465-467, 472, 

475, 481. 
Victor of Capua, 325. 
Vishnu, 194, 437. 
Vitellius, emp. (69), 107. 
Volkmar, 50, 277, 278, 279, 283, 300, 301. 
Volney (i79i),438. 
Vopiscus (300-310), 83, 112. 
Vossius (1650), 47. 
Vossian Epistles, 47, 48, 51, 52, 59. 
Vulcan, conception of, 436. 
Vulgate, 346, 348, 349- 

Weiss, 27. 

Westcott (1870), 3, 9, II, 28, 34, 36, 48, 49, 
60, 117,251, 253, 255,256,258, 265-267,270, 
288, 307, 308, 312, 327, 338, 345, 386, 400, 
416, 442. 

Whiston (1710), 12, 14, 81, 259. 
Wiggers, 430. 
Wilford, Col., ix. 

Wilson, Prof. H. H. (1864). 200, 201. 
Wisdom of God, 382, 408, 409. 
Woman in the Trinity, 118. 
Word, the, 69, 193, 438, see Logos. 
Worman, Prof., 306. 



Xaverius, L. Hieronyraus (1600), 100. 

Zaccheus, 119, 121. 

Zacharias, son of Barouchos, slain be- 
tween the temple and the altar, 408, 
409, 435. 

Zacharias, son of Barachias, 382, 383, 408 
409. 

Zacharias, the High Priest, father of John 
the Baptist, 66, 145-148, i5i-i53, 436. 

Zacharias or Zachariah, son of Jehoida, 

409, 436. 
Zend-Avesta, 188-192, 438. 
Zeno, emp. (474-491), 95. 
Zoroaster (B. C. 500), 53, 54. 168, 182, 188- 

193, 197, 199, 254, 436. 451. 
Zumpt, (1854), 365. 



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